Cicero de Natura Deorum, Libri Tres (1880) Vol 1

of the
of Cormtto
The Univ. ofM3ambridge through

the Cttee. formed in the Old
Country to aid ^ n replacing ti e
loss bt the Disastrous Fire of
February the 14th, 1890.
M. TULLII CICERONIS
DE NATUKA DEORUM
LIBRI TRES
WITH INTRODUCTION AND COMMENTARY
13Y
JOSEPH B. MAYOR, M.A.,

PROFESSOR OP MORAL PHILOSOPHY AT KING S COLLEGE, LONDON,
FORMERLY FELLOW AND TUTOR OF ST JOHN S COLLEGE, CAMBRIDGE,
TOGETHER WITH
A NEW COLLATION OF SEVERAL OF THE ENGLISH MSS.
BY J. H. SWAINSON, M.A. ^
FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE.
VOL. I.
amim&ge :
AT THE UNIVERSITY PRESS.

: CAMBRIDGE WAREHOUSE, 17, PATERNOSTER Row.
Cambridge: DEIGHTON, BELL, AND CO.
Eeipjig: F. A. BROCKHAUS.
l880
[The rights of translation and reproduction are reserved.]

dambrftge :
PH1NTKI) HY C .!.(LAY, MA.

ATTHK 1, NIVEK.sri Y I KKSS.
HI
FEATRI DILECTO
JOHANNI E. B. MAYOR,
LATEJARUM LITTERARUM APUD CAXTABRIGIENSES PROFESSOR!,
QUI PRIMUS PUERILEM MIHI MENTEM
QUO ET IPSE PUER FLAGRABAT
AXTIQUITATIS AMORE IMBUIT,
HIC GRATI LABORIS FRUCTUS
DEDICATUR.
"*HN MEN OYN rrpo THC TOY Kypi oy nApoyciAC eic AIKAIOCY NHN
"E/\/\HciN ANAfKAiA ({)i/\oc<>4)i A, NYNH Ae xpHCiMH npoc GeoceBeiAN
I,
npOnAlAei A TIC ofCA TOIC THN TTICTIN Al ATTOAei zeoOC KAp-
CLEM. AL. Strom. I. c. 5 28.
Nam, itt vcre loquamur, superstitio fsn per gcntes ofipressit omnium fere
animos atqy.e hominum imbccillitotem occupavit. Quod et in Us libris dictum
est, qui sunt de natura dconim, et hac disputations id maxime cijimu?;.
Multum cnim ct nobismet ?}Ws et nostris profuturi videbamur, si cam fun-

ditus sustulissemus. Ncc rcro (id enim diligcntur intellegi volo] superstitions
toUcnda rdigio tollitur. jYam ct majorum instituta tueri sacris caerimoniis-
que rctinendis sapicntis est, et esse praentctntcm aliquam acternamque natu-

ram, et cam suspiciendam admirandamque hominum gencri pulchritudo
mu)idi ordoquc rerum caclcstium cogit confifrri. Quam ob rem, ut relirjio
propaganda etiam est, qvae est juncta cum cognitione naturae, sic supersti-
tionis stirpcs omncs ejiciendae. Cic. De Dii in. II 148.

PREFATORY NOTE.
IN bringing out the First Volume of my edition of

Cicero s De Nat lira Deorum, I have to return my best
thanks to the Syndics of the University Press for
having undertaken its publication, and both to them

and to Mr J. H. Swainson, late Fellow of Trinity
College, Cambridge, for the use of the collations
of various English MSS. made .
by the latter,
and placed by him in the hands of the Syndicate ;
also to Mr Samuel Allen of Dublin for the loan of
two valuable MSS., an account of which is

given
in the fifth section of my Introduction. I have-
further to acknowledge witli my hearty thanks the

assistance received from friends who have looked
over portions of the proof-sheets, as they were
passing through the press, especially to my brother,
the Pcev. John K B. Mayor, Professor of Latin

VI PKKFATOHY NOTK.
at Cambridge, and to my former pupil, Mr II. P.
Richards, now Fellow and Tutor of Wadham College,

Oxford ;
but above all to Mr J. S. Reid, whose
name is well known to scholars from his excellent
editions of the Academica and other works of Cicero,
and to my old and valued friend Mr H. J.

Roby.
The help which I have received from the two latter
is only imperfectly represented by the additions and

corrections marked with the signature R., in the case
of those supplied by Mr Roby, and J. S. Ji., in the
case of those supplied by Mr Reid. Many of my own

notes have been modified, and perhaps more should
have been, in deference to their candid and searching

criticism.
The remaining- volume will, I hope, be completed

for publication during the course of next year.
April, I860.
TABLE OF CONTENTS.
PAGE
INTRODUCTION :
Historical Sketch of Greek Philosophy ix xxxvii
.....
.
(1)
(2) Analysis of Book I. xxxvii xxxix
(3) Dramatis Personae xl xlii
(4) Sources of Book I. . . . . . xlii liv
(5) Text and Orthography liv Ixvii
Appendix on Davies MSS Ixvii Ixx
Explanation of Symbols .... Ixx, Ixxi
Text of Book I. with Critical Notes 143

Mr Swainson s Collations of Book 1 45 G4
Commentary on Book 1 65 228

INTRODUCTION.
1. HISTORICAL SKETCH OF GREEK PHILOSOPHY FEOM

THALES TO CICERO*.
As Cicero continually refers to the views of earlier philosophers, it
seems desirable here to give a short preliminary sketch, which may

serve to show their relations to each other, leaving points of detail
to be discussed in the notes on each particular passage.
Greek philosophy had its origin not in the mother country, but
in the colonies of Asia Minor and Magna Graecia. This is owing
partly to the reflectiveness belonging to a more advanced civilization,
and partly to the fact that the colonists were brought in contact with
the customs and ideas of foreign nations. The philosophers of the
earliest, or Pre-Socratic period, are broadly divided into the Ionic
and the Italic Schools. Both had the same object of interest, to
ascertain, the nature, the origin, the laws, the destiny of the visible
*
The modern works which have been found most useful in drawing up this
sketch are the following, arranged in what I consider to be their order of im
portance. Full references will be found in the two which stand at the head of
the list.
Hitter and Preller, Historia Pliilosophiae Graecae et Eomanae ex fontium

locis contexta.
Zeller, History of Greek Philosophy.

Grote, History of Greece, together with his Plato and Aristotle.
Ueberweg, History of PJiilosophy, Vol. i. tr. by Morris.
Schwegler, Hist, of Philosophy, tr. by Sterling.
Krische, Die theologischen Lehren der griechischen Denker.
Dollinger, The Gentile and the Jew, translated by Darnell.
Grant, Ethics of Aristotle, Vol. i.
A. Butler, Lectures on Ancient Philosophy.
The Fragmenta Pldlosophorum in Didot s series ought to have been more
useful than any of these, but its value is much lessened by the want of
discrimination shown in the selection and arrangement of the writers quoted.
M. C. b
X INTRODUCTION.
world. But while the former with the Ionic sensitiveness to all
outward influences dwelt more upon the material element itself and
the life which manifested itself in its ever-changing developments,
the latter (who, if not themselves Dorian, were yet surrounded by
Dorian settlers, with their Doric ideal of
discipline, order, stability,
superiority to sense, as opposed to the Ionic ideal of free growth, of

ease, beauty and nature,) turned their thoughts more to the laws by
which the world was governed, or tho one unchanging substance
which they believed to underlie its shifting phenomena.
The first name in Greek philosophy is the so-called founder of
the Ionic or physical school, Thales of Miletus, a contemporary of
Solon (B.C. 010 550), said to be of Phenician descent. With him
begins the transition from the mythological to the scientific inter
pretation of nature, the transition, as Grote puts it, from the question
Who sends rain, or thunder, or earthquakes, and why does he send
it] to the question What are the antecedent conditions of rain,
tlnmdcr, or
earthquakes ? The
cosmogonies and theogonies
old
suggested the idea of development under the form of a personal
history of a number of supernatural beings variously related to

each other. The first parent of all, according to Homer, was
Oceanus (II. xiv. 201, 210), perhaps a nature-myth to be inter
preted of the sun rising and setting in tho sea. Thales stripped
him of his personality, and laid down the proposition that water
is the one original substance out of which all things are pro
duced. Aristotle conjectures that ho was led to this belief by
observing that moisture is essential toanimal and vegetable life:

probably it was also from the that water supplies the most
fact
obvious example of the transmutation of matter under its three
forms, solid, fluid and gaseous. Thales further held that the uni
verse a living creature; which he expressed by saying that all
is
things are full of God, and in agreement with this he is reported to
have said that the magnet had a soul. It is this portion of his
doctrine which is travestied by the Epicurean critic in Bk. I 25.
The second of the Ionic philosophers was Anaximander, also an
inhabitant of Miletus (B.C. G10 He followed
Thales in seeking
5-iO).
for an original substance to which he gave the name of dpxrf, but he
found this not in Water, but in the aireipov, matter indeterminate

(i.
not yet developed into any one of the forms familiar to us) and
e.
infinite, which we may regard as bearing the same relation to

llesiod s primaeval Chaos, as AVutcr did to the Homeric Oceanus.
GREEK PHILOSOPHY. XI
The elementary contraries, hot, cold, moist, dry, are separated from
this firstmatter by virtue of the eternal movement belonging to it ;
thus are produced the four elements ; the earth was in the form of a
cylinder, self-poised, in the centre of the universe ;

round it was air,
and round that again a fiery sphere which was broken up so as to

form the heavenly bodies. As all substances are produced out of the
Infinite so they are resolved into it, thus atoning for their injustice
in arrogating to themselves a separate individual existence. The
Infinite is divine, containing and directing all things divine too are :
the innumerable worlds which it is ever generating and re-absorbing

own bosom. (N. D. i 25.)
into its
After Anaximander comes Anaximenes, also of Miletus, who is
supposed to have flourished about 520 B.C. While his doctrine
approaches in many respects to that of Anaximander, he nevertheless
returned to the principle of Thales in so far that he assumed as the
a definite substance, Air, in contradistinction to the indefinite
apX>],
.
a-rreipov of his immediate predecessor. Air is infinite in extent and

eternal in duration. It is in continual motion, and produces all
things out of itself by condensation and rarefaction, passing through

successive stages from fire downwards to wind, cloud, water, earth
and stone. As man s life is supported by breathing, so the uni
by the air which encompasses it. We are
verse subsists told that
Anaximeues gave the name of God both to his first principle
Air, and to certain of its products, probably the stars. (N. D.
i
26.)
The greatest of the Pre-Socratic philosophers, Heraclitus of
Ephesus, known among the ancients as the obscure and the weeping
philosopher, was a little junior to Anaximenes. Following in the

steps of his predecessor, he held that it was one and the self
same substance which by processes of condensation and rarefaction
changed itself into all the elements known by
us, but he preferred
to name this from its
highest potency fire, rather than to stop at
the intermediate stage of air. But the point of main interest with
him was not the original substance, but the process, the ever
lasting movement upwards and downwards, fire
(including air), water,
earth ; earth, water, fire. All death form, all
is bii th into a new
birth the death of the previous form. There is properly no existence
but only becoming, i. e. a continual passing from one existence into
another. Each moment is the union of opposites, being and not-
being: the life of the world is maintained by conflict, TroXe/xos
62
xii INTRODUCTION.
Every particle of matter is in continual movement. All
things are in flux like the waters of a river. One tiling alone is per
manent, the universal law which reveals itself in this movement.
This is Zeus, the all-pervading reason of the world. It is only the
illusion of the senses which makes us fancy that there are such things
Fii e exhibits most clearly the incessant
as permanent substances.
movement and activity of the world: confined in the body it con
stitutes the human soul, in the universe at large it is God (the
substance and the process being thus identified).
Heraclitus is the first philosopher of whom we read that he
referred to the doctrines of other philosophers. He
said to have
is
spoken some
highly of of the seven Wise Men, but condemned
severely Pythagoras and Xenophanes as well as the poets Hesiod,
Homer and Archilochus. Though I agree with Ueberweg in classing
him with the older Ionics, yet his philosophy was no doubt largely
developed with a reference to the rival schools of Italy.
In the N. D. allusion is twice made to the obscurity of
Heraclitus (i 74, in 35), but he does not appear in the catalogue of
philosophers criticized by Velleius, and this though Philodemus had

certainly ti eated of him, as we may see from the allusions in the
Fragments (Gompertz, pp. 70, 81). The reason for this omission is
probably that, his philosophy having been incorporated into the Stoic
system, it was unnecessary to discuss it separately. See Hirzel,
p. 7 foil., and N. D. in 35, i 74.
We must now cross the water with Pythagoras of Samos, born

582 B.C., who settled at Crotona in Italy, 529 B.C., and there founded
what is known as the Italic school. He seems to have found in the
mysteries and in the Orphic hymns the starting point which Thales
had discovered in Homer; and there can be little doubt that his
doctrine and system were also in part suggested by his travels in
Egypt. He established a sort of religious brotherhood with strict

rules and a severe initiation, insisted on training in gymnastics,
mathematics and music, and taught the doctrines of immortality and
of the transmigration of souls, and the duty of abstaining from animal
food. He is said to have committed nothing to writing himself,
but his doctrines were religiously guarded by his disciples (of. N. D.
i
10), and recorded by Archytas and Philolaus, the latter a con
temporary of Socrates.
The new and startling feature in the Pythagorean philosophy
GREEK PHILOSOPHY. xiii
as opposed to the Ionic systems, was that it found its apx7?* its
key of the universe, not in any known substance, but in number

and proportion. This might naturally have occurred to one who
had listened to the teaching of Thales and Anaximander. After all
it makes no difference, he might say, what we take as our original
matter, it is the law of development, the measure of condensation

which determines the nature of each thing. Number rules the har
monies of music, the proportions of sculpture and architecture, the
movements of the heavenly bodies. It is Number which makes the
universe into a Kooy/,os, and
the secret of a virtuous and orderly
is
life. Then by a confusion similar to that which led Heraclitus to

identify the law of movement with Fire, the Pythagoreans went on to
identify number with substance. One, the Monad, evolved out of
itself Limit (order) and the Unlimited (freedom, expansiveness), the
Dyad; out of the harmonious mixture of these contraries all par
ticular substances were produced. Again, One was the point, Two
the line, Three the plane, Four the concrete solid (but from another
point of view, as being the first square number, equal into equal,
it was conceived to be Justice). Yet once more, One was the central
fire,the hearth of the universe, the throne of Zeus, round which
revolved not only the heavenly bodies, but the earth itself. The
Decad is the ordered universe surrounded by its fiery envelope.
The Pythagorean doctrine of the soul and of God is variously re
ported. Zeller thinks that Cicero s representation belongs to the later
teachers, and not to Pythagoras himself, as it is not supported by
Plato and Aristotle. If we may trust the oldest accounts, there does
not seem to have been any close connexion between the religious and
philosophical opinions of Pythagoras. We
are told that he believed in
One God eternal, unchangeable, ruling and upholding all things, that
the soul was a harmony, that the body was its prison, in which it
was punished for past sin and disciplined for a divine life after
death, that those who failed to profit by this discipline would pass
into lower forms of life, or suffer severer penalties in Hades (N. D. i
27, 74, in 27, 88).
The second of the Italic schools was the Eleatic, founded by
Xenophanes of Colophon in Asia Minor (b. 569 B.C.), who migrated
to Elea in Italy about 540 B.C. While the Pythagoreans strove to
explain nature mathematically and symbolically, the Eleatics in their
later developments did the same by their metaphysical abstractions.
Xeuophanes himself seems to have received his first philosophical

xiv INTRODUCTION .
impulse in the revulsion from the popular mythology. lie con

demned anthropomorphism and polytheism altogether, and said that
Homer and Ilesiod had attributed to the Gods conduct which would
have been disgraceful in men. God is one, all eye, all ear, all
understanding ; he is for ever unmoved, unchangeable, a vast all-
embracing sphere. See 1ST. D. i 28. It is disputed whether the
last expression is to bo taken literally, implying that the universe
is God, or whether it is a metaphor to express God s perfection and
omnipresence. The chief representative of the Eleatic School is

Pannenides (b.
51T) B.C.). He disengaged the doctrine of Xenophanes
from theological form, and ascribed to Being what his predecessor
its
had ascribed to God. His philosophy is the antithesis of that of

Ileraclitus. While Heraclitus said all is motion and change, the
appearance of fixity merely illusion of the senses; Pannenides
is
asserted, with distinct reference to him, that all that exists has
existed and w ill exist the same for ever, that it is change and
r
multiplicity which is illusory. It is only by thought we can become

conscious of the really existent ; being and thought are the same,
sense can only give rise to uncertain opinion. In such language
we see partly a protest against the vagueness of the conception of
development or becoming, by which the Ionic philosophers en

deavoured to explain the origin of things, You say fire becomes
water, but each thing is what it is, and can never be otherwise;
partly an idea of the indestructibility of matter; partly an antici
pation, of the later distinction between necessary and contingent
truth thus one point dwelt upon by him was the impossibility of
;
any separation of parts of space.

But though truth only belonged to the world of real existence,
Parmenides condescended to give his romance of nature for the
benefit of those who could not penetrate beyond the world of phe
nomena. Hebegins with two principles, light and darkness, also
called fire and earth, or male and female; and supposes all things
to proceed from their mixture. The existing universe consists of a
central fire, the seat of the presiding Deity, and of several concentric
rings of mingled light and darkness, bounded on the outside by a

wall of flame. The first-born of Gods was Love, by whom the union
of opposites is brought about. In this we may trace a reminiscence
of the Hesiodic *Ep<us (N. D. I 28).
Zeno of Elea (b. 490 B.C.) is chiefly known from his arguments
showing the absurd consequences of the ordinary belief in the
GREEK PHILOSOPHY. XV
phenomenal world. Parmenides must be right in denying motion

and multiplicity, for their assertion leads to self-contradiction. Zeno
was in consequence called the inventor of Dialectic. His arguments,
especially the famous Achilles, still find a place in treatises on
Logic (N. D. in 82).
The clearly marked opposition between the Ionic and the Eleatic
views of nature, as shown in Heracljtus and Parmenides, had a
powerful influence on the subsequent course of philosophy. Em
pedocles. Anaxagoras, and the Atomists agreed in accepting the
Eleatic principle of the imnmtability of substance, while denying its
absolute Oneness; and they explained the Ionic becoming as the
result of the mixture of a number of unchangeable substances.
Empedocles of Agrigentiim (b. 500 B.C.) held that there were four
eternal, self-subsistent roots of things, which were
elements or
being continually separated and combined under the influence of

Love and Hatred. At times Love has the upper hand, at times
Hate. When Love has the complete supremacy the elements are
at rest, united in one all-including sphere (2<uipos)
: when Hate
prevails, the elements are entirely separate. The soul, like all other
things, is formed by the mixture of the elements, and is thus capable

of perception, for like can only be perceived by like. In his opinions
on the Gods and on religion, Empedocles was chiefly influenced by
Pythagoras. He believed in the existence of Daemons intermediate
between Gods and men, some of which had passed into mortal bodies
as an atonement for former sins, and could only be restored to their
original state after long ages of discipline. While he speaks of

God at one time as one spirit pervading the world in swift
thought, in other places he speaks of Gods produced like men from

the mixture of the elements, but possessed of a longer existence, and
then again we find divinity attributed to Sphaerus and the four ele
ments and two moving powers (N. D. I
29).
Returning now to Ionia, we see the effect of the Eleatic school in
the speculations of Anaxagoras of Clazornenae (b. 500 B.C.), of whom
Aristotle says that he appeared among the older philosophers like
a sober man among drunkards. Instead of the four elements of
Empedocles, which he declared to be themselves compounds, he

assumed an indefinite number of seeds of the different kinds of
matter. To these seeds later philosophers gave the distinctive name
xvi INTRODUCTION.
of homcDomeries, denoting that the constituent particles of bodies

were of the same nature as the bodies which they composed, while
the unqualitied atoms of Democritus gave rise to the different
the mode in which they were
qualities of their compounds by
compounded. In the beginning these seeds were huddled together
in a confused chaos, then came Noiut, the pure self-moving intel
ligence, almighty and

all-wise (this takes the place of the halt-
conscious Love and Hate of Empedocles), and communicated a
rotatory impulse to the inerj; mass, by means of which the cognate

particles were gradually brought together and reduced to order.
Nous is the soul of the world and dwells in all living things, even
plants, as the principle
of their life. Whether Anaxagoras called it
by the name of God is doubtful. Plato and Aristotle complain that,
having begun well, he failed to make full use of the right principle
with which he started, and turned his attention to mechanical causes,
only having recourse to Nous as a deus ex mac/tina when the others
failed. (N. D. I 2G.)
Diogenes of Apollonia in Crete was a younger contemporary of
Anaxagoras, against whom he took up a reactionary position and
defended the older Ionic doctrine, assuming Air to be the one
principle out of which all things were produced, and assigning to it
all the attributes of Nous. Both he and Anaxagoras taught at
Athens, but were compelled to leave it on a charge of impiety.
(N.
D. i 29.)
Of far greater importance is Democritus, born at the Ionic colony
of Abdera in Thrace, B.C. 4GO, the chief expositor of the Atomic
theory, which was originated by his elder contemporary and friend,
Leucippus the Eleatic (N. D.i
66). Briefly stated, their doctrine is
that of Anaxagoras, minus Nous and the qualitative diversity in the
seeds or atoms. They adopted the Eleatic view so far as relates
to the eternal sameness of Being, applying this to the indivisible,
unchangeable atoms, but they denied its tmity, continuity and im
mobility, and they asserted that Not-being (the Vacuum of their

system) existed no less than Being, and was no less essential as an
(IpXV, since without it motion would be impossible. The atoms are
absolutely solid and incompressible, they are without any secondary
qualities, and differ only in size (and therefore in weight), in figure,
position and arrangement. Though too small to be seen or felt by

us. they produce all things by their combinations and the com
;
pounds have various qualities in accordance with the differences in

GREEK PHILOSOPHY. XV11
the constituent atoms, the mode of arrangement, and the larger or

smaller amount of vacuum separating the atoms. Thus Soul, the
divine element pervading the world, is a sort of fire made \ip of
small, round, smooth atoms in continual motion, and largely mixed

with vacuum. The account given by Democritus of the origin of
the existing universe that there were, to begin with, an infinite
is
number of atoms carrieddownwards by their own inherent gravity

at different rates in proportion to their magnitude, that thus they
impinged one upon another, and gave rise to all sorts of oblique and
contrary movements, out of which was generated an all-absorbing
rotatory motion or vortex. Under these various movements cor
responding atoms found their fitting places and became entangled
aud hooked together so as to form bodies. Thus the earthy and
watery particles were drawn to the centre where they remained at
rest, while the airy and fiery rebounded from them and rose to the
circumference, forming a sort of shell between the organized world

and the infinitude of unorganized atoms on the outside. There was
an endless number of such worlds in various stages of growth or
decay under the influx or efflux of atoms; the destruction of each
world followed upon its collision with another world.
The account given of the mind aud its operations was. as
follows: Particles of mind or soul were distributed throughout the
body, and were continually escaping owing to their subtle nature,

but, as they escaped, their place was taken by other particles inhaled
in the breath. When breathing ceased there was nothing to recruit
the living particles, and death speedily followed. Every mental
impression was of the nature of touch, and was caused either by
actual contact with atoms as in the case of taste and hearing, or by
images thrown off from, bodies external to us, and entering in through
the pores.
These images were a kind of film consisting of the surface atoms
which were continually floating off from all bodies without any
disturbance of their mutual order, and were, so to speak, a sample
of the object from which they were detached. Democritus also used
the same word (eiSwXa) for the anthropomorphic combinations of the
finest soul-atoms which he believed to exist in the air, and to be
at times perceived by men. These were the Gods of the popular
religion, not immortal, though longer lived than men some were :
friendly, some malignant ; he prayed that he might himself only meet

with the former. Cf. N. D. i 29 & 120.
xviii INTRODUCTION.
Democritus closes the series of the pre-Socratic dogmatists, men

who devoted themselves to the investigation of Nature as a whole,
believing that the investigation would
lead to the discovery of the
truth. Between these and Socrates, the great regenerator of phi
losophy, is interposed the sceptical
or Sophistic era. That the latter
was a natural and necessary stage in the development of Greek
thought will be apparent from the following considerations:
What we are told about Pythagoras and his disciples must have
been more or less true of all the early philosophers. The sage no
less than the poet believed himself the organ of a special inspiration,
which iu the case of the former revealed to him the inner truth of
nature ;
those who were worthy to receive the revelation listened
with reverence to his teaching, and rested their faith implicitly on

their master s authority. But when different schools sprang up,
each asserting their own doctrines with equal positiveness ; when the
increase of intercommunication spread the knowledge of these contra
dictory systems throughout the Greek-speaking world ; when philo

sophical questions began to be popularized by poets like Euripides,
and discussed in the saloons of a Pericles or an Aspasia; when Zeno s
criticisms had made clear to the public, what had been an esoteric
truth to the hearers of Parmeuides and Heraclitus, that not merely
traditional beliefs, but even the evidence of the senses was incapable
of standing against the reason of the philosophers, the result of all
this was a widespread scepticism either as to the existence of ob
jective truth altogether (Protagoras) or as to the possibility of the
attainment of physical truth by man (Socrates). If we remember
at the same time the incredibly rapid development in every depart
ment of life which took place in Greece and especially in Athens
during the 5th century B.C.; the sense which must have forced itself
on all the more thoughtful minds, of the incompetcncy of the old
beliefs to explain the problems of the new age which was dawning
upon them and on the other hand the growing importance of
;
oratory and the immense stimulus to ambition, held out in a state

like Athens, to those who were of a more practical turn of mind,
we shallnot be surprised if there was much curiosity to learn the
opinions of the most advanced thinkers, and much eagerness to
acquire the argumentative power by which a Zeno could make the
worse cause appear the better. The enlightened men who came
forward to supply this demand called themselves by the name of
Sophists, or teachers of wisdom. They were the first who made
GREEK PHILOSOPHY. XIX
a profession of the higher education, and some of them amassed con

siderable fortunes by their lectures on rhetoric, the art of speaking,
which was also made to include instruction in regard to political
and social life. The speculative interest of the older philosophers
was in them changed into a predominantly practical interest, 1st, as
to how to acquire wealth and notoriety for themselves, and 2ndly,
as a means to this, to attract by omniscient pretensions, by brilliant
declamation and startling paradox, clever and ambitious young
men of the richer classes ;
and then to secure their continued
discipleship by careful training with a view to the attainment of
political power*.
Protagoras of Abdera (B.C. 490 415) and Gorgias of Leontini in
Sicily (B.C.
480
375) are the earliest of the so-called Sophists.
Protagoras taught in Sicily and at Athens, from which latter place
he was banished on a charge of impiety in consequence of his treatise
on Theology referred to by Cicero, N. D. I 29 & 63. His treatise
on Truth began with the famous sentence, Man is the measure of
all things; meaning that truth is relative, not absolute, that what
each manholds to be true, that is true to him ; and similarly in
regard to conduct, that it is impossible to pronounce universally

that one kind of conduct is right, another wrong right and wrong :
depend upon opinion ;

what is right is right
generally thought
generally; what each thinks right is right for him, just as each
man s sensations are tnie for him, though perhaps not for another;
there is therefore no more reason for one general assertion than
for another, perhaps an opposite assertion. It is plain that this
was a sort of conciliation theory naturally springing from the
fact of the opposition of philosophical schools : each of you are
equally right relatively, equallywrong absolutely ; there is no need
for quarrel. on Grammar and Philology.
Protagoras also wrote
Gorgias is said to have first come to Athens in B.C. 427, and
afterwards to have travelled about giving lectures from town to town.
He devoted himself mainly to the cultivation of rhetoric, but also
wrote a treatiseirepl <uo-eaj?, in which he maintained 1st that nothing
exists (i.e. doubtless in the absolute Eleatic sense ); 2nd that if
anything did exist, still it could not be known; 3rd that even if
it could be known, the knowledge of it could not be communicated
*
The general features of the Sophistic period are photographed in the
Clouds of Aristophanes, and in Thucydides chapters on the Plague of Athens
and the Corcyrean revolution, and his speeches generally.
XX INTRODUCTION.
to others. Hippias of Elis and Prodicus of Ceos were some twenty

years younger than Protagoras. The former was best known for
his scientific attainments he is said
: to have given utterance to
the revolutionary sentiment of the age in the phrase, Law is a

tyrant over men, forcing them to do many things contrary to nature.
Prodicus is fumed for his moral apologue on the Choice of Hercules
narrated by Xenophon. Cicero (N. D. I 118), following Philodeinus,
reports that he considered the Gods of popular religion to be merely

deified utilities, Bacchus wine, Ceres coi-n, &c.
But the extreme effects of the disintegration of established beliefs
were not seen in the teachers, but in some of their pupils who were
less dependent on public opinion, young aristocrats who fretted
under democratic rule, and were eager to take advantage of the

disorganized state of society in order to grasp at power for them
selves. Such was the Callicles of the Gorgias, such Critias and
Alcibiades, both disciples of Socrates, of whom we have now to
speak.
Socrates was born at Athens 470 B.C. ;

he was the son of
Sophroniscus a sculptor, and Phaenarete a midwife. While sharing
the general scepticism as to the possibility of arriving at certainty
in regard to the Natural Philosophy which had formed the almost
exclusive subject of earlier speculation, he maintained, in opposition
to most of the popular teachers of his time, the certainty of moral
distinctions, laid down a method for the discovery of error on

and
tlie one and the establishment of objective truth on the other.
side,
The main lines of his philosophy are given in three famous sen
tences: (1) that of Cicero, that he brought down philosophy from
heaven to earth ; (2) his own assertion that he practised in regard
to the soul the art (/lateim*?/) which his mother had practised in
regard to the body, bringing to birth and consciousness truths before

held unconsciously ; (3) Aristotle s statement that Socrates was the
to introduce inductive reasoning and general definitions.
first But
more important than any innovation in regard to method was the
immense personal influence of Socrates. His force of will, his in-
difference to conventionalities, his intense earnestness, both moral
and intellectual, contrasting so strongly with the dilettantism of
ordinary teachers, and yet combined with such universal interest

and sympathy in all varieties of life and character, his warm and
genial nature, his humour, his irony, his extraordinary conversational
GREEK PHILOSOPHY. XXI
powers, these formed a whole unique in the history of the world ;

and we can well believe that they acted like an electric shock on
the more susceptible minds of his time. For we must remember
that Socrates did not, like earlier philosophers, content himself with
imparting the results of solitary meditation to a few favoured dis

ciples: nor did he, like the Sophists, lecture to a paying audience on
a set subject; but obeying, as he believed, a divine call, he mixed
with men of every class wherever they were to be found, cross-
questioning them as to the grounds of their beliefs, and endeavouring
to awaken in them a consciousness of their ignorance and a desire
for real knowledge. His own account of his call is as follows :
one of his disciples was told by the Oracle at Delphi that Socrates
was the wisest of men. Socrates could not conceive how this should
be, as he was conscious only of ignorance ; but he determined to
question some of those who had the highest repute for wisdom;
accordingly he went to statesmen and poets and orators, and last
of all to craftsmen, but everywhere met with the same response :
none really knew what were the true ends of life, but each one
fancied that he knew, and most were angry when Socrates attempted
to disturb their illusion of knowledge. Thus he arrived at the
conclusion that what the oracle meant was that the first step to
knowledge was the consciousness of ignorance, and he believed, in
consequence of other divine warnings, that it was his special mission
to bring men to this consciousness.
The next step on the way to knowledge was to get clear general
notions,by comparing a number of specific cases in which the same
general term was employed; or, according to the phraseology of
ancient philosophy, to see the One (the kind or genus, the general
principle, the law, the idea,) in the Many (the siibordiuate species or
individuals, the particulars, the phenomena, the facts) and conversely
to rise from the Many to the One. The process of doing this he
called Dialectic, i. e. discourse, since it was by question and answer
that he believed the proposed definition could be best tested, and
the universal idea which was latent in each individual could be
brought to light.Truth and right were the same for all it was :
only ignorance, mistake, confusion which made them seem different

to different men. And similarly it is ignorance which leads men
to commit vicious actions no one willingly does wrong, since to
:
do right is the only way to happiness, and every man desires

happiness. Thus virtue is a knowledge of the way to happiness,
XX11 INTRODUCTION.
and more generally, right action is reasonable action in other

;
words, virtue is wisdom, and each particular virtue, such as courage

or temperance, wisdom in reference to particular circumstances or
a particular class of objects. Self-mastery and superiority to the
outward conditions of life are essential to happiness.
In regard to religion, Socrates, while often employing language
suited to the popular polytheism, held that there was one supreme
God who was to the universe what the soul of man was to his body,
that things were arranged and ordered by Him for good, and
all
that man was the object of His special providence and might look
for guidance from Him in oracles and otherwise. The soul was
immortal, and had in it a divine element. Socrates believed that
he was himself favoured beyond others in the warning sign (TO
&ai[i.6viov)
which checked him whenever he was about to take an
ill-judged step.
The personal enmity provoked by the use of the Socratic elenchus,
and the more general dislike to the Socratic method as unsettling the
grounds of belief and undermining authority, a dislike which showed
itself in the Clouds of Aristophanes as early as 423 B.C., combined
with the democratic reaction, after the overthrow of the Thirty, to

bring about the execution of Socrates in the year 399 B.C. The
charges on which he was condemned were that he did not believe
in the Gods of the established religion, that he introduced new Gods,
and that he corrupted the young the last charge probably referring
:
to the fact that Socrates freely pointed out the faults of the Athenian
constitution, and that many of his disciples took the anti-popular

side (N. D. ii 18, 1G7).
Our authorities for the life of Socrates are the writings of his
two disciples, Xenophon and Plato. The former (440 355 B.C.)
was a soldier and country gentleman with a taste for literature, who
endeavoured to clear his master s memory from the imputation of
impiety and immorality by publishing the Memorabilia, a collection
of his noteworthy sayings and discourses. Xeiiophon was banished
from Athens for fighting in the Spartan ranks at Coronea. Plato
isdistinguished from the other disciples of Socrates as the one who
represents most truly the many-sidedness of his master, completing
indeed and developing what was defective in him and incorporating
all that was valuable in the earlier philosophers. Before treating
of him it will be convenient to speak
shortly of the imperfect or
one-sided Socraticists.
GREEK PHILOSOPHY. XXlii
Euclides of Megara, the founder of the Megaric and so ultimately

of the Sceptic school, was chiefly attracted by the negative teaching
of Socrates, and his followers are noted as the inventors of various
sophisms which served them as offensive weapons against their

opponents. The main positive doctrine attributed to them is that
they identified the Good, which Socrates called the highest object of
knowledge, with the Absolute One of Parmenides, denying the existence
of Evil.
Antisthenes (K D. i
32), the founder of the Cynic and indirectly
of the Stoic school, was the caricature of the ascetic and unconven
tional side of Socrates. Nothing good but virtue, nothing evil but
is
vice. Virtue is wisdom, and the wise man is always perfectly happy
because he is self-sufficient and has no wants, no ties and no weak
nesses. The mass of men are fools and slaves, and the wise man
is their appointed guide and physician. Acting on these principles
the Cynics were the mendicant Friars of their time, abstaining from
marriage and repudiating all civil claims while they professed them
selves to be citizens of a world-wide community. On the subject of
religion Antisthenes stated explicitly, what was doubtless implied in
the teaching of Socrates, that there was only one God, who is invisible
and whose worship consists in a virtuous life.
Aristippus of Cyrene (N. D. in 77), the founder of the Cyrenaic
school, resembled Antisthenes in dwelling exclusively upon the prac
tical side of his master s teaching. He interpreted the somewhat
ambiguous language of Socrates about happiness in a purely cudae-/,
monistic sense and declared that the only rule of life was to enjoy
the present moment. Wisdom was essential to this, as it freed the
mind from was the boast of Ai-istippus
prejudice and passion. It
no less than of Antisthenes non me rebus subjungere
mihi res,
conor Among the more prominent members of this school were
.
Theodoras (N. D. I 2, 63), surnamed the Atheist, who lived towards

the close of the 4th century, B.C. He objected to the doctrine of his
predecessor on the ground that it did not leave sufficient scope to
wisdom, since pleasure and pain are so much dependent on outward
; and put forward as the chief good not the enjoyment
circumstances
of passing pleasure, but the maintaining of a calm and cheerful frame
of mind. Euhemerus, whose religious system is referred to by Cicero
(N. D. I
119), was a pupil of his. His contemporary, Hegesias, called
from his gloomy doctrine, considered that as life has
TTfio-iOdva.TO s
more of pain than pleasure, the aim of the wise man should be not
INTRODUCTION.
to obtain pleasure, Imt to steel himself against pain. Thus in the

end the Gyrenaic doctrine blends with the Cynic.
PLATO, the deus phifosophorttm (N. D. n 32), was born at

l
Athens 4-8 B.C. and became a disciple of Socrates in 408 B.C. After
the death of his master he left Athens and lived at Megara with
Euclides. From thence he visited Gyrene, Egypt, Magua Graecia
and Sicily. years of travelling he took up his
After nearly ten
residence again at Athens and began to lecture in the gymnasium
of the Academia. He died in his eightieth year.
Building on the foundation of Socrates, he insists no less than his
master on the importance of negative Dialectic, as a means of testing
commonly received opinions ; indeed most of his Dialogues come to
no positive result, but merely serve to show the difficulties of the
subject discussed and the unsatisfactory nature of the solutions
hitherto proposed. As he makes Socrates the spokesman in almost
all the Dialogues, not always easy to determine precisely where
it is
the line is to be drawn between the purely Socratic and the Platonic
doctrine, but the general relation of the one to the other may be
stated as follows.
In his theory of knowledge Plato unites the Socratic definition
with the Heraclitean Becoming and the Eleatic Being. Agreeing
with Heraclitus that all the objects of the senses are fleeting and
unreal in themselves, he held that they are nevertheless participant
of Being in so far as they represent to iis the general terms after
which they are named. Thus we can make no general assertion with
it is merely a
regard to this or that concrete triangular thing :
passing sensation but by abstraction we may rise from the concrete

:
to the contemplation of the Ideal triangle, which is the object of
science, and concerning which we may make universal and absolutely

true predications. If we approach the Ideal from below, from the
concrete particulars, it takes the form of the class, the common name,
the definition, the concept, the Idea; but this is an incomplete view
of it. The Ideal exists apart from, and prior to, all concrete em
bodiment. It is the eternal archetype of which the sensible objects
are the copies. It is because the soul in its pre-existcnt state is
already familiar with this archetype that it is capable of being

reminded of it when it sees its shadow in the phenomenal existences
GREEK PHILOSOPHY. XXV
which make xip the world of sense*. All knowledge is reminiscence.

What cannot be traced back to this intuitive consciousness in the
soul itself is not knowledge, but mere opinion. Dialectic is the
means by which the soul is enabled to recover the lost consciousness
of the Ideal. The highest Ideal, which is the foundation of all
existence and all knowledge is the Ideal Good, personified as God.
He, as the Creator or Demiurgus, formed the universe by imprinting

the ideas on the formless chaotic Matter.The process of creation is
described in the Timaeus under the form of a myth, Plato holding,
like Parmenides, that it was not possible to arrive at more than
a symbolical adumbration of physical truth. The cause and ground
of creation is the goodness of God, who seeks to extend his own
blessedness as widely as possible. He begins his work by con
structing
O the soul of the world out of the two elements before
him, immutable harmonious Ideals and changing discordant

the
Matter. This soul he infuses into the mass of matter, which there
upon crystallizes into the geometrical forms of the four elements, and
assumes the shape of a perfect sphere rotating on its axis. The
Kosmos thus created is divine, imperishable and infinitely beautiful.
Further, each element is to have living creatures belonging to it.

Those belonging to the element of fire are the Gods, both the
heavenly bodies and those of whom tradition tells us. All these
were fashioned by the Demiurgus himself, but the creatures be
longing to the other elements, including the mortal part of man,
were the work of the created gods. The immortal part of man,
the reason, is of like substance with the soul of the world, and was
distributed by the Demiurgus amongst the stars till the time came
for each several particle to enter the
body prepared for it by the
created gods, where it combined with two other ingredients, the
*
The reader remember the magnificent ode in which Wordsworth has
will
embodied Plato sublime conception. The fact which underlies it was well
s
illustrated by the late Prof. Sedgwick, commenting on Locke s saying that the "
mind previous to experience is a sheet of white paper" (the old rasa tabula),
"Naked he comes from his mother s womb, endowed with limbs and senses
indeed, well fitted to the material world, yet powerless from want of use and :
as for knowledge, his soul is one unvaried blank; yet has this blank been
already touched by a celestial hand, and when plunged in the colours which
surround it, it takes not its tinge from accident, but design, and comes forth
covered with a glorious pattern." Discourse p. 53. The Common-sense Philo
sophy of the Scotch and the a priori judgments of Kant are other forms of the
same doctrine.
M. C. C
XXVI INTRODUCTION.
appetitive (TO eiriOvp-rfriKov)

and the spirited (TO tfv/xociSe s) which it
had to bring into subjection. If it succeeded, it returned to its
star on the death of the body ; if it failed, it was destined to
undergo various transmigrations

until its victory was complete. In
all these physical speculations Plato was much influenced by the
Pythagoreans.
Wehave now to speak of his ethical doctrines, which were
based upon the psychological views mentioned above. The soul is
on a small scale what the State or city is on a large scale it is a :
constitution which is in its right condition when its parts work

harmoniously together, when the governing reason is
warmly sup
the heart, and prom fitly and loyally obeyed
ported by its auxiliary
by the appetites. Thus perfect virtue arises when wisdom, courage
and temperance are bound together by justice. The highest good is
the being made like to God ; and this is effected by that yearning
after the Ideal which we know by the name of Love (N. D. i 18 24,
30 al.).
Aristotle (longe omnibus Platonem semper excipio prncstans et
ingenio et diligentia, Tusc. I 22) was born at Stagira, a Greek colony in

Thrace, in the year 385 B.C. He came to Athens in his 17th year
and studied under Plato for twenty years. In 343 B.C. he was
invited by Philip, King of Macedou, to superintend the education
of his son Alexander, then a boy of 13. When Alexander set out
on his Persian expedition Aristotle returned to Athens and taught
in the Lyceum. As he lectured while walking, his disciples were
called Peripatetics. On the death of Alexander, Aristotle left Athens
to escape from a charge of impiety, and settled at Chalcis in Euboea,
where he died 322 B.C.
Aristotle s philosophy may be roughly described as Plato p\it into
prose and worked out in detail. The vague mysticism, the high
poetic imagination, of the master was altogether alien to the
scholar, but the main lines of the two systems are the same.
Plato s Dialectic method was
developed by Aristotle into the
strict technical science of Logic Plato s Ideas were shorn of their
:
separate supra-mundane existence and became the first of the four

famous Causes of Aristotle, the formal, the material, the efficient, the
final, which are really four kinds of antecedent conditions required
for the existence of each thing. For instance, in order to the pro
duction of a marble statue by Phidias there is needed (1) the pro-
GREEK PHILOSOPHY. xxvii
existence in his own mind of the ideal form which is

subsequently
impressed upon the stone ; (2) the existence of the stone ; (3) the
process of carving ; (4) the motive which induced the sculptor to
make the statue, as for instance the desire to do honour to the
God whose statue it is. But the opposition of form and matter
is not confined to such simple cases it covers the whole range of
existence from the First Matter, which is mere potentiality of being
at the one extreme, to the First Form which
is pure immaterial
Divine Being, at the other extreme. The intermediate

actuality, the
links in the chain are matter or form according as they are viewed
from above or below, as marble for instance is form in reference to
stone generally, matter in reference to statue ; vitality is form in
reference to the living body, matter in reference to rationality. God
the First Form, is also the First Mover, the cause of the upward
striving of the universe, of the development of each thing from the
potential into the actual ;
and this not by any act of creation, for
He remains ever unmoved in His own eternity, but by the natural
tendency which all things have towards Him as the absolutely Good,
the object and end of all effort, of all desire. The universe itself
is eternal, a perfect sphere, the circumference of which is composed
of the purest element, ether, and is carried round in circular motion

by the immediate influence of the Deity. In it are the fixed stars,
themselves divine. The lower planetary spheres have a less perfect
movement and are under the guidance of subordinate divinities.
Furthest removed from the First Mover comes the earth which is
fixed in the centre, and composed of the four inferior elements.
Still it exhibits a constant progressive movement from inorganic
into organic, from plant into animal, from life which is nutritive
and sensitive only into life which is locomotive and finally rational
in man. The human soul is a microcosm uniting in itself all the
faculties of the lower orders of animated existence, and possessing
besides, the divine and immortal faculty of reason. As each thing
attains its end by fulfilling the work for which it is designed by
nature, so manachieves happiness by the unobstructed exercise of

his special endowment, a rational and virtuous activity. Pleasure
is the natural accompaniment of such an activity. Virtue, which
may be described as perfected nature, belongs potentially to man s
nature, but it becomes actual by the repetition of acts in accordance
with reason. It is subdivided into intellectual and moral, according

as it is a habit of the purely rational part of the soul, or as it is
c2
XXViii INTRODUCTION .
a habit of the emotional part which is capable of being influenced

by reason, but not itself Every natural impulse is the
rational.
potential basis of a particular virtue which may be developed by
repeated actions freely performed in accordance with the law of

reason so as to avoid either excess or defect. Since man is by
nature gregarious, his perfection is only attainable in society, and
ethical science is thus subordinate to political science (N. D. i 33, n
42, 44, 95, at.).
The later Peripatetics are of no great importance. Cicero men

tions in N. D. Aristotle s immediate follower Theophrastus
the
(N. D. I 35), whose treatise on Friendship is copied in the Laelius ;

and Strato (N. D. I 35), who succeeded Theophrastus as head of
the school in the year 288 B.C. Critolaus was one of the three philo
sophers who were sent by the Athenians as ambassadors to Rome

in the year 155 B.C., and whose coining first introduced the Romans
to the new world of philosophy. Cratippus presided over the school
during the lifetime of Cicero, who sent young Marcus to Athens to
attend his lectures.
To return now to the Academy, this is divided into three
schools, the Older, the Middle and the New Academy*. To the
first belong the names of Speusippus (i 32), Xenocrates
(i 34) and
Polemo, who successively presided over the school between 347 and
270 B.C., as well as those of Heraclides of Pontus (i 34),
Grantor
and Crates. They appear to have modified the Platonic doctrines
mainly by the admixture of Pythagorean elements. Grantor s writings
were used by Cicero for his Consolatio and Tusculan Disputations.
The chief expounders Middle Academy were its founder
of the
Arcesilaus 315 241 B.C.
(i 11, 70),
Carneades of Gyrene 214 129
B.C. (i 4, ii 65, in
44), one of the Athenian ambassadors to Rome in
155 B.C., and Clitomachus of Carthage, his successor in the presi
dency. They neglected the positive doctrine of Plato, and employed
themselves mainly in a negative polemic against the dogmatism of
the Stoics, professing to follow the example of Socrates, though
* Cicero
only recognized the Old and the New Academy, the latter cor
responding to what is above called the Middle Academy, but including Fhilo.
Antiochus himself claimed to be a true representative of the Old Academy.
Later writers made five Academic schools, the 2nd founded by Arcesilas, the 3rd
by Carneades, the 4th by Philo, the 5th by Antiochus.
GREEK PHILOSOPHY. XXIX
they thought that even he had approached too near to dogmatism

in saying that he knew that he knew Probable opinion
nothing.
was the furthest point in the direction of knowledge to which
man could attain. The Academic argument put into the mouth of
Gotta in the 3rd book of the N. D. mainly derived from Clito-
is
machus, the literary exponent of the views of his master Carneades,

who is said to have never written anything himself. The New
Academy commences with Philo (N. D. i 59, 113), a pupil of Clito-
machus and one of Cicero s teachers. In it we see a return to
dogmatism combined with an eclectic tendency which showed itself
most strongly in Philo s pupil Antiochus (N. D. I 6, 16), who en
deavoured to reform the Academy by uniting Stoic and Peripatetic
doctrines with the original Platonism. Cicero studied under him
and used some of his writings for the De Finibus. Brutus, to whom
the N. D. is addressed, was one of the most distinguished adherents
of this stoicized Academy.
We turn now to the two most important developments of post-

Aristotelian philosophy, Stoicism and Epicureanism. To understand
them it is necessary to look for a moment at the changes which had
been brought about by the conquests of Alexander. While Greece
proper lost its national life, the Greek language and Greek civiliza
tion spread throughout the world, and the Greeks in their turn
became familiarized with Oriental thought and religion. Thus the
two main supports of the aiithoritative tradition by which practical
life had hitherto been regulated, the law of the State and the old
religion of Greece, were shaken from their foundations. The need
which was most strongly felt by the best minds was to find some
substitute for these, some principle of conduct which should enable
a man to retain his self-respect under the rule of brute force to
which all were subject. It must be something which would enable
him to stand alone, to defy the oppressor, to rise superior to cir
cumstances. Such a principle the Stoics boasted to have found.
Zeno (N. D. i 36 al.), the founder of the school, was a native of
Citium in Cyprus. He came to Athens about 320 B.C. and attended
the lectures of Crates the Cynic and afterwards of Stilpo the Mega-
rian and of some of the Academics, and began to teach in the oroa
TToiKtXv) about 308 B.C. He was succeeded by Cleanthes of Assos in
Asia Minor about 260 (N. D. i 37, n 13, 24, 40, in 63). Among
B.C.
his other pupils were Aristo of Chius (N. D. I 37), Herillus of

XXX INTRODUCTION.
Carthage,
O Persaens,
7
who like his master was a native of Citium
(N. D. I
38), Aratus of Soli in Cilicia, the author of two astronomical
poems translated by Cicero (N. D. n 104 115). Cleanthes was

succeeded by Chrysippus of Soli (b. 280, d. 20G), who developed and
systematized the Stoic philosophy (N. D. I 39 al.). Next came
Zeno of Tarsus, and Diogenes of Babylon, one of the three ambas
sadors to Rome in 155 B.C. From this time forward Stoicism begins
to show a softened and eclectic tendency, as we may see in Panaetius
of Rhodes (180 111 B.C.), the friend of Scipio and Laelius, whose
work TOU Ka^KovTos foi iiied the basis of the De Officiis (N. D.
TTtpl
ii 118), also in his pupil Posidonius of Aparnea in Syria, who
and
was one of Cicero s instructors (N. D. I 7 & 123, n 88), and from
whom much of the Stoic argumentation in the N. D. is probably
derived.
The end of philosophy with the Stoics was purely practical.
Philosophy is identical with virtue. But since virtue consists in
bringing the actions into harmony with the general order of the
world, it is essential to know what this order is, and thus we arrive
at the famous triple division of philosophy into physics, including
cosmology and theology, which explains the nature and laws of the
universe ; loyic, which ensures ns against deception and supplies
the method for attaining to true knowledge ; ethics, which draws the
conclusion for practical life. The chief point of interest in the Logic
of the Stoics is their theory as to the criterion. They considered
the soul to resemble a sheet of blank paper on which impressions
(âvrao-tat) were produced through the senses. The concept (Ivvoia)

was produced from the impressions by generalization, which might
be either spontaneous and unconscious, giving rise to common ideas
or natural anticipations (KOLVOA. Ivvoiai, /A</>UTOI TrpoAêis), or it might
be conscious and methodical, giving rise to artificial concepts. In
entire opposition to Plato they held that the individual object alone
had real existence ;
the universal, the general term, existed only in
the mind as subjective thought. The truth or falsehood of these
impressions and conceptions depended on their possession of TO
KaraX^TTTtKoi the power of carrying conviction.
,
An impression
which was not merely assented to, but forced itself irresistibly on
the mind, was a KaraA^TTTi/o} a, a perception that has a firm
</>avTacri
grasp of reality. The same irresistible evidence attaches to a Trpd-

Aî?, but artificial concepts required to have their truth proved by
beimj connected with one or other of these criteria.
GREEK PHILOSOPHY. XXXI
The physical theory of the Stoics is a pantheistic materialism.

The only real existences are such as can act and be acted upon, and
these are bodies, for like can only act on like. But these bodies are
not moved simply by mechanical laws, as Democritus supposed. The
whole universe is an embodied spiritual force, of which we may call
one part passive, one part active, but all is alike material. The
active portion is soul, a fiery ether pervading the whole, but having
its principal seat in the heaven which encompasses it on every side ;
the passive portion consists mainly of the inferior elements, water

and earth. These latter proceed from the former and are periodically
reabsorbed into it in the -world-conflagration. The universe itself,
as a perfect living rightly called God, but the name
creature, is
is more particularly given to the soul of the universe, who is also
known by many descriptive appellations, Rational or Artistic Fire

(irvp voepov, re^vi/cov), All-penetrating Air, Spirit, Reason, Nature,
Tr\>p
Providence, Destiny, Law, Necessity, the Ruling Principle (TO ^ye-

fjioviKov), and,
with reference to his creative and informing power,
the Generative Reason (Aoyos o-Trep/iariKos). The gods of the popular
religion represented different activities of the one true Deity. The
human soul is an emanation from Him. Although it outlives the
body, it will only retain its individual existence till the next con
flagration, and that only in the case of the wise. The stars being
made of pure fire are divine.
In we see the influence of Heraclitus, who was much
all this
quoted by the Stoics, though the distinction of the active and
passive elements in the universe has been with some probability

referred back to the Aristotelian distinction between Form and
Matter. They, agreed with Aristotle also in holding the unity,
finiteness and sphericity of the world, but, unlike him, considered
that there was an unlimited void beyond it. That which was
peculiarly Stoical was the strong moral colouring which they gave
to their materialistic system. The all-pervading fire was at the
same time the all-seeing Providence who created and governed all
things for the best ends, and makes each several existence, each
several fact, conspire together for the good of the whole. It is the
privilege of man to be able knowingly and willingly to act as a

rational part of the rational whole, instead of yielding himself up
to irrational and selfish impulse : but however he acts, he must
perforce carry out the divine purpose, as Cleanthes says in his noble
hymn :
INTRODUCTION.
17011 5^ fj.
c3 Zei>,
Kal ffv y 77 llcTrpu!/j.{i>r),
1
Siroi iroO V/MV fifj.1 5ia.TfTayfj.tvos

cos \f/o/j.ai y aoxvos rjv 8
KO.KOS yevo^vos, ovStv TJTT
From this it follows that the summum bonum is to live according

to nature and through virtue or wisdom that we are enabled to
it is
do this. One who thus lives is aurapx^ s, in need of nothing. External

good, external evil are matters of indifference ; they only provide the
field in which virtue is to exercise itself. Pleasure is a natural
concomitant of activity, but is not a natural end : not even if we
count as pleasure that high delight which belongs to virtuous activity,
for pleasure regarded in itself has a tendency to lead man away from
the true end, viz. acting not for self, but for the whole. Man s reason
being a part of the reason of the universe reveals to him the divine
law. As the emotions are liable to confuse or to disobey reason, it
is the part of the wise, i. e. of the virtuous, man to uproot them
altogether. "Wisdom is not only speculative, judging what is in
accordance with nature or the divine law, but practical, strongly
willing what is thus determined to be right. We may distinguish

different virtues in thought, but in fact no virtue can exist apart.
He who has a light judgment and right intention is perfectly
virtuous, he who is without right judgment and intention is per
fectly vicious. There is no mean. The wise man is perfectly happy,

the fool perfectly miserable all the actions of the former are wise
:
and good ; all the actions of the latter foolish and bad. There may
be a progress towards wisdom, but, until the actual moment of con
version, even those who are advancing (ot TrpoKoVroi/Te?) must still be
classed among the Thus we have the strange union of a highly
fools.
ideal ethics with a materialistic philosophy. But it was impossible

to maintain this uncompromising idealism in practice. The later
Stoics found themselves compelled to admit that apart from virtue
and vice, the absolute good and evil, there were preferences to be
made among things indifferent, from which it followed that besides
perfectly virtuous actions (KaTopOw{j.<na) there was a subordinate class
of appropriate actions (KO^/ KOVT a). In the same way, since they were
compelled to allow that their perfectly wise man, whom they vaunted
to be equal to Zeus, had never existed, they found it necessary to
allow a positive value to TT/IOKOTTT;, progress towards wisdom, and to
self-control, as contrasted with absolute apathy.

One other characteristic doctrine of the Stoics may be mentioned
GREEK PHILOSOPHY. XXXlll
here. It will have been noticed that many repi-esentatives of the

school were not of Greek birth, but only connected with Greece
by the Macedonian conquests. It was easy to rise from this fact

to the higher doctrine which flowed naturally from their first princi
ple, the doctrine namely that all men were members of one state,
that the world is the common City of Gods and men, that all men
are brethren as having the same Divine Father.
Epicureanism may be roughly described as a combination of the

physics of Democritus with the ethics of Aristippus. Epicurus
(341 270 B.C.) was an Athenian, born in Samos, where he is said
to have received instruction in the doctrines of Plato and Democritus
(N. D. i 72 & 93). He founded his school at Athens about 306 B.C.,
teaching in his own Garden, which became not less famous than the
Stoic Porch .
Among his most distinguished disciples were Metro-
dorus (N. D. 86, 113) and others mentioned N. D. i 93. Cicero men
I
tions among his own contemporaries Phaedrus, Zeno of Sidon (N. D. i
59, 93) and Philodemus of Gadara and his account of the Epicurean
:
doctrines probably borrowed from these, especially from the last.

is
Epicureanism had great success among the Romans; but, with the
exception of the poet Lucretius, none of the Latin expounders of
the system seem to have been of any importance. Cicero speaks
with great contempt of Amafinius and Rabirius (cf. Tusc. n 7, and
Zeller on the Epicureans, ch. 15).
The end of the Epicurean philosophy was even more exclusively
practical than that of the Stoics. Logic (called by Epicurus Canonic ,
as giving the canon or test of truth) and physics, were merely sub
ordinate to ethics, the art of attaining happiness. Knowledge in
itself is of no value or interest. IT. fact it has a tendency to corrupt
and distort our natural judgment and feeling: and thus Epicurus
prided himself on being mainly self-taught (N. D. I 72). Truth is
based on the senses our sensations are always to be trusted
: error :
comes in when we begin to interpret them. Repeated sensations

produce a permanent image or general notion (7rpo/\î/ ts, so called
because it exists in the mind as an anticipation of- the name which
would be unmeaning if it could not be referred to a known type).
These general notions also are to be trusted -as a natural and spon
taneous growth. But opinions (uTroXî/ ets) about these may be either
true or false ; true, if testified to by the sensation, or, supposing such
direct evidence unattainable, if there is no contrary sensation; false,
XXXIV INTRODUCTION.
in all other cases. Epicurus himself does not seem to have carried
his logical investigations further than this.
The only reason for studying physics was to free the soul from
superstitious fears, and with this
view to prove that the constitution
of the universe might be explained from mechanical causes. The
two main principles asserted by Epicurus were that nothing could
be produced out of nothing, and that what exists cannot become
non-existent. From these principles he deduced the truth of the
atomic system, differing however from Democritus in one important
point, viz. in his explanation of the manner in which the atoms
were brought together. Democritus had asserted that the heavier
atoms overtook the lighter in their downward course, and thus
initiated the collision which in a general vortical
finally resulted
movement. Epicurus retaining the same crude view of up and down
held that each atom moved with equal speed and that they could
only meet by the inherent self-movement of the atoms, which enabled

them to swerve from the rigid vertical line, and he found a confir
mation of this indeterminate movement of the atoms in the free will
of man. In other respects there is little difference between the
physical views of Democritus and Epicurus. Both held that there
were innumerable worlds continually coming into being and passing
out of being in the infinitude of space. As to subordinate arrange
ments Epicurus thought unnecessary and indeed impossible to
it
assign any one theory as certain. It was enough if we could imagine

theories which were not palpably inadmissible, and which enabled us
to dispense with any supernatural cause. Nor was it at all necessary
to suppose that the same phenomenon, e. always proceeded
g. sunrise,
from the same cause. The existence of the present race of animals
was explained, as it had been by Empedocles, on a rude Darwinian
hypothesis. Out of the innumerable combinations of atoms which
had been tried throughout the infinite ages of the past, those only
survived which were found to be suited to their environment. The
eye was not made to see with, but being made by the fortuitous
concourse of atoms it was found on trial to have the property of
seeing. But though denying in the strongest terms any creative
or governing Reason, Epicurus did riot object to Gods who did not
interfere with the world or with man. On the contrary he held
that the universality of the belief in Gods proved that such belief
was based upon a primary notion, a real TrpdAî/as, though it had
been corrupted by the admixture of idle imaginations,
GREEK PHILOSOPHY. XXXV
And he pleased himself with the thought that he might find in the
Gods a pattern of the true philosophic life. Perfect happiness, im
mortality and human shape were of the essence of this TrpoAiji/us.
Hence he inferred that they must be composed of the finest atoms
and enjoy eternal repose in the vacant spaces between the worlds,
undisturbed by those labours of sustaining and superintending the
universe which were ascribed to them by other schools, as well as
by the popular religion (N. D. I 43 56). Such Gods were worthy
of the worship and the imitation of the philosophers. On the nature
of the soul and the manner in which it receives its impressions by
images from without, Epicurus follows Democritus.

While the ethical doctrines of Epicurus are mainly the same as
those of Aristippus, he differs from him in attaching more value to
permanent tranquillity than to momentary gratification, and also in

preferring mental pleasures to bodily, as stronger and more enduring.
Virtue is desirable as the means to attain pleasure. The wise man,
the virtuous man, is happy because he is free from the fears of
i. e.
the Gods and of death, because he has learnt to moderate his passions
and desires, because he knows how to estimate and compare pleasures
and pains so as amount of the former with the
to secure the largest
least of the latter. The distinction between right and wrong rests
merely on utility and has nothing mysterious about it. One chief
means of attaining pleasure is the society of friends. To enjoy this
we should cultivate the feelings of kindness and benevolence.
The four last mentioned schools, i. e. the Academy, the Lyceum,

the Porch and the Garden were, and had long been, the only recognized
schools at the time when Cicero was growing up to manhood. Cicero
was personally acquainted with the most distinguished living repre
sentatives of each. In his 19th year, B.C. 88, he had studied under
Phaedrus the Epicurean and Philo the Academic at Rome ; in his
28th year, B. c. 79, he attended the lectures of the Epicureans Phaedrus
and Zeno, as well as of Antiochus, the eclectic Academic, at Athens,
and in the following year those of Posidonius, the eclectic Stoic,
at Rhodes. Diodotus the Stoic was for many years the honoured
inmate of his house. He had also a high esteem for the Peripatetic
Cratippus, whom he selected as the tutor for his son at, what we may
call, the University of Athens. Nor did he only attend lectures :
his letters show that he was a great reader of philosophical books,

and he left behind him translations or adaptations of various dialogues
XXXVI INTRODUCTION.
and treatises of Plato, Aristotle, Theophrastus, Grantor, Carneadcs,
Panaetius, Antiochus, Posidonius, and others. In a word lie was

confessed to be by far the most learned and accomplished of the
philosophical amateurs of his time. As to the nature of his own

views, we shall be better able to form a judgment, if we look first at
the man and his position. Cicero was much more of a modern Italian
than of an ancient Roman. A noius homo, sprung from the Volscian
municijnuiu of Arpinum, he had none of that proud, self-centred
hardness and toughness of character which marked the Senator of
Home. Nature had gifted him with the tem
sensitive, idealistic
perament of the artist and the orator, and

had been trained to
this
its highest pitch by the excellent education he had received. If he
had been less open to ideas, less many-sided, less sympathetic, less
conscientious, in a word, if he had been less human, he would have
been a worse man, he would have exercised a less potent influence
on the future of Western civilization, but he would have been a
stronger and more consistent politician, more respected no doubt by
the blood-and-iron school of his own day, as of ours. While his imagina
tion pictured to him the glories of old Rome, and inflamed him with
the ambition of himself acting a Roman part, as in the matter of
Catiline, and in his judgment of Caesar, and while therefore he on
the whole espoused the cause of the Senate, as representing the his
toric greatness of Rome, yet he is never fully convinced in his own
mind, never satisfied either with himself or with the party or the
persons with whom he is most closely allied. And this indecision of
his political views is reflected in his philosophy.

Epicureanism indeed
he condemns, as heartily as he condemns Clodius or Antony: its
want of idealism, its prosaic regard for matter of fact, or rather its
exclusive regard for the lower fact to the neglect of the higher, its
aversion to public life, above all perhaps its contempt for literature
as such, were odious in his eyes. But neither is its rival quite to
his taste. While attracted by the lofty tone of its moral and re
ligious teaching, he is repelled by its dogmatism, its extravagance
and its technicalities. Of the two remaining schools, the Peripatetic
had forgotten the more distinctive portion of the teaching of its
founder, until his writings were re-edited by Andronicus of Rhodes
(who strangely enough is never mentioned by Cicero, though he
must have been lecturing in Rome about the time of his consulship),
and it had dwindled accordingly into a colourless doctrine of com
mon sense, of which Cicero speaks with respect indeed, but without
ANALYSIS OF BOOK I. XXXVli
enthusiasm. The Academy on the other hand was endeared to him

as being lineally descended from Plato, for whose sublime idealism
and consummate beauty of style he cherished an admiration little
short of idolatry, and also as being the least dogmatic of systems, and
the most helpful to the orator from the importance it attached to
the use of negative dialectic. But while Cicero defended the
Academic doctrine of Agnosticism in regard to speculative questions
of metaphysics, while he held it impossible to give any demonstrative
proof either of the immortality of the soul or of the existence of

God, he refused, both on the ground of sentiment and of policy to
extend his scepticism to practical questions of morality and religion.
He held in common with the Stoics that the universal instinct of
mankind must be regarded as testifying to a universal truth ; and,
in common with Scaevola and the elder generation of Roman states
men, that it was the duty of a good citizen to accept the tenets of the
national religion except in so far as they might be inconsistent with
the plain rules of morality. Thus the conclusion of his argument on
the nature of the Gods may be considered to point the way, vaguely
indeed and hesitatingly, to the mysticism of later times, when the
human mind wearied out with its fruitless search after truth, abjured
reason for faith, and surrendered itself blindly either to the traditions
of priests or to the inward vision of the Neo-Platonists.
2. ANALYSIS OF BOOK I.
A. Introduction Ch. I. 1 Ch. vn 17.
B. Epicurean Argument Ch. vm 18 Ch. xx 56.
C. Academic Criticism of Epicurean Theology Ch. xxi 57

Ch XLIV 124.
Aa. Importance and difficulty of the subject, variety of opinions,

some asserting the existence of the Gods, some doubting, some denying
it. Those who believe in their existence differ as to their nature;
the Epicureans denying that they pay any regard to human affairs,
the Stoics affirming that the universe is ordered by them for the
good of man, while the Academy holds that man has no right to dog
matize, and confines itself to the criticism of other schools. 1 5.
XXXVlli INTRODUCTION.
Ab. C. s defence against las critics. He had always been a

student of philosophy, but had only lately begun to write upon it,
in his enforced absence from
partly by way of useful employment
publiclife, partly as a solace under his heavy loss. His manner of
expounding the different tenets of each school without stating his
own opinion was intentionally adopted to provoke thought. The
Academic school to which he belonged was unfairly branded as
sceptical. It simply maintained the doctrine of probability in oppo
sition to Stoic dogmatism, in 5 v 12.
Ac. Preamble to the dialogue itself. In order that the reader

may be enabled to form his own judgment, C. reports a conversation
held at the house of Cotta in which the Epicureans were represented
by Velleius, the Stoics by Balbus, the Academics by Cotta, Cicero

forming the audience, vi 13 17.
Ba. Epicurean polemic against the orthodox theology of Plato

and the Stoics, with their beliefs in a Creator, a mundane God, and
a superintending Providence, vin 18 x 24.
Bb. Historical Section.
i.
Epicurean criticism of the theological tenets of twenty seven
philosophers from Thales to Diogenes of Babylon, x 25 xv 41.
ii. Epicurean criticism of the popular belief, as seen in the
writings of the poets or in Oriental religions, xvi 42, 43.
Be. Epicurean exposition. Universal consent is a sufficient proof

of the existence, blessedness, and immortality of the Gods. Such
Gods must be free from care and passion, and are to be regarded
with reverence, but without fear. Experience and reason both assure
us that they are formed like men, but their bodies are of far finer
texture than ours, and are perceptible to the mind alone, not to the
bodily senses. That they are immortal is farther shown by the law
of equilibrium, which provides that what is deficient in one place is
compensated for in another. Thus the destructive forces which pre

vail in this mortal region are balanced by conservative forces else
where. To and Governor of the world is
believe in a divine Creator
to believe in a God who is full of care and trouble himself, and who
causes pain to others, and is therefore an object of superstitious fear.
The God of Epicurus passes his time in tranquil contemplation, while
worlds are made and unmade by the fortuitous movements of innu
merable atoms throughout the infinity of space, xvi 43 xx 56.
ANALYSIS OF BOOK I. XXXIX
da. Cotta commences his reply with an expression of his belief

in the existence of the Gods, but holds it impossible to arrive at
any
certainty with regard to the divine nature, xxi 57 xxn 61.
Cb. Weakness of the argument derived from universal consent.
Negatively, such consent is unproved: positively, many have held a

contrary opinion, xxm 62 64.
Cc. The atomic doctrine is opposed to science. If it were true

it would be inconsistent with the belief in the immortality of the
Gods. When way of evading the
Epicurus, by difficulty, speaks of
quasi-corporeal Gods, he becomes unintelligible, xxm 65 xxvn 75.
Cd. Weakness of the argument in favour of anthropomorphism.

If the Gods present themselves to our eyes in human form only,
that is because our ancestors, whether from superstition or policy,
established that belief among us ; elsewhere the case is different. If
that form seems to men the most beautiful, that
is merely the
preju
dice of race. If it is shows rationality to be
said that experience
confined to that form, on the same ground we might attribute all the
properties of man to the Gods but reason shows the danger of

;
arguing from our limited experience, and it shows also that a body
which is suitable for man is unsuitable for such a being as God is
supposed to be. xxvn 76 xxxvu 102.
Ce. Even if we grant that there are such images as Epicurus

describes,what ground have we for thinking that there is any reality
corresponding to them 1 or, in any case, for supposing that they
reveal to us a blessed and immortal being 1 Immortality you think
proved by your doctrine of equilibrium, but the same doctrine would

prove the immortality of men. And how can beings be happy who
are without activity and therefore without virtue? As to pleasures
of sense they are worse off than men. All that can be predicated of
them is absence of pain, yet even this is impossible since they must
be in constant fear of dissolution from the influx and efflux of atoms.
xxxvu 103 XLI 114.
Cf. The Epicurean principles, if accepted, are fatal to religion.

What inducement is there to worship beings without activity and
without benevolence ?
Epicurus profession of piety was merely a
blind to deceive the multitude. XLI 115 XLIV 124.
INTRODUCTION.
3. DRAMATIS PERSONAE.
The Dialogue is represented as taking place on occasion of the

Feriae Latinae at the house of C. Aurelius Cotta. The year of its
supposed occurrence has to be determined from the following data
supplied by the Dialogue. Cotta and Cicero are both residing at
home ;
the former is Pontifex but not consul, the latter, in spite of
an authority in philosophical questions, and
his youth, is ti eated as
allusion is made to his Athenian experience, which is however as
signed to Cotta. The facts of Cotta s life may be briefly summed
up. lie was born 124 B.C. and like his brothers Marcus and Lucius
(who warmly espoused the cause of C. against Catiline and

so
Clodius) took an active part in the politics of his time. He be

longed to that wise and far-seeing party in the Senate, which aimed
at checking the corrupt and oppressive rule of the jury-courts of
equites, and power of the city rabble by giving the

at breaking the
yeomen (Wilkins Ue Oratore p. 5). After

franchise to the Italian
the murder of their leader Drusus in 91 B.C. (N. D. in 80), Cotta
with many others of the party was driven into exile under the law
of Q. Varius (N.D. in 81), by which all who had encouraged the
insurrection of the Italian allies were declared guilty of treason. He
remained in exile throughout the Social War, and only returned
home when order had been restored by Sulla in 8 2 B.C. Shortly
afterwards he became a member of the college of pontijlces and in the
year 75 B. c. was elected consul.
During his year of office he re
stored to the tribunessome of the privileges which Sulla had taken
from them. On ceasing to be consul he was appointed to the pro
vince of Gallia, where he gained some unimportant successes for
which a triumph was decreed to him, but he died of the effects of an
oldwound before he was able to enjoy it. He appears in company
with P. Sulpicius Rufus as one of the younger interlocutors in the
De Oratore; and his quiet persuasive style of reasoning is contrasted
with the passionate energy of the latter in the Brutus 20i foil.
In the 3rd book of the De Oratore Cotta is said to have devoted
himself to the study of the Academic system of philosophy as a part
of the training of an orator, in consequence of a speech of Crassus
there recorded, see 145 numquam conquiescam ante quam illorum
aunpites vias rationesque et pro omnibus et contra omnia disputandi
DRAMATIS PERSONAE. xli
percepero. One of Ms most famous speeches was that in defence of

his uncle Rutilius alluded to in JV. D. in 80.
To allow of Cotta s being pontifex and not consul, the time of
the Dialogue must be laid between 82 and 75 B. c. ; and as Cicero
was studying at Athens in 79 and 78 and did not return to Rome
till 77 B. c., we narrow the possible limits to the interval between
77 and 75, when Cicero was about 30 years of age and Cotta
about 48.
Little is known of C. Velleius, the spokesman of the Epicureans,
beyond the fact that he was born at Lanuvium (N.D. i 82), was a
friend of the orator Crassus (see note on I 58) and held the office of
Tribune in the year 90 B.C. He is called rudis dicendi (Or. in 78),
and is described as holding the first place among the Romans of his
sect(N.D. i 15). In the De Finibus L. Manlius Torquatus is the
Epicurean disputant.
Of Q. Lucilius Balbus, the spokesman of the Stoics, we know-
even less. He was an interlocutor in the lost dialogue entitled
Hortensius and is praised as not inferior to the most distinguished
Stoics of Greece. In the De Finibus the Stoics are represented
by Cato, in the De Divinations by Q. Cicero.
In this dialogue as in the De Eepublica and De Oratore Cicero
himself merely appears as a Koxfrov Trpdo-wTrov see my. note on I 34
:
s. v. Ileraclides.
The dialogue is dedicated to M. Junius Brutus, the conspirator,
who had been carefully trained in philosophy by his maternal uncle

Cato, and had embraced with ardour the Stoico- Academic doctrines
of Antiochus. It is a tribute not less to the weight of character,
than to the philosophical attainments of Brutus, that Cicero, twenty
one years his senior, dedicated to him four of his treatises besides the
Natura Deoru/n, viz. the Orator, Paradoxa, De Finibus and Tus-
culanae Disputationes, and has also introduced him as an interlocutor
in the dialogue de claris oratoribus which is called after him. It
appears from the De Finibus that Brutus had previously addressed a

treatise De Virtute to Cicero cf. I8 ; quern timeam lectorem, cum ad te
ne Graecis quidem cedentem in philosophia audeam scribere ? Quam-
quani a te ipso id quidem fado provocatus gratissimo mihi libro, qaem
ad me de virtute misisti. Quin Lilian speaks in high terms of the merits
of the philosophical writings of Brutus x 1 123 sufficit ponderi rerum :
scias eum sentire quae dicit, with which may be compared Caesar s
judgment of the man, magni refert hie quid velit ; sed quicqnid volet,
M. C. d
xlii INTRODUCTION.
valde volet (Att. xiv 1). It is not to bo wondered at that Cicero

found, such a personality to be rather oppressive at times. In a
letter to Atticus vi 1 ^ 7 he complains that Brutus ctinm cum roijat
aliquid, contutnaciter, arrogantcr, aKoivcovr/Ttos solet scribcre. A list
of his works is <riven in Orelli s Onoinasticon.
4. OX THE SOURCES OF THE FIRST BOOK OF THE

DE NATURA DEORUMi.
IT now generally recognized that Cicero s philosophical trea

is
tises are not to be regarded as original works, but are, as he himself

calls them, adaptations from the Greek ; d-n-oypaâ sunt, minore la-
tantum affero quibus abundo, Ait. xn 52. Hence it
lore jiunt; verba
has been the endeavour of later editors to identify the writers from
whom Cicero has borrowed in each case; and careful monographs
have been written on the Jantes of different treatises, as of the Tus-
culans by Heine 18G3, and Zietzschmann 18G8; of the De Divina-
tione by Scliiche 1875, and by Hartf elder 1878; and K. F. Hermann
(De intei -pretatione Timaci, Gott. 1842,) has given reasons for believ
ing that the translation of the Timaeus was intended to be incor
porated in a larger work treating of the origin of the world. Not

of course that Cicero was always equally dependent upon his authori
ties. He naturally moves with more freedom when he is treating of
moral and social questions, as in the De OJ/iciis, than when he touches
on abstruse points of metaphysics, as in the Academica or De Fiid-
bus. We should therefore be justified in supposing with regard to
our present treatise, that Cicero had not himself read all the different
books referred to in 25 43, probably also that he had not read the
Epicurean books referred to in 43, 45, 49; even if this a priori
conclusion had not been confirmed by the fortunate discovery, among
the Herculanean MSS, of a treatise which is generally held to be tin:
original of a considerable portion of the Epicurean argument con-
1
Compare on this subject Hir/.el UntersucJiunycn zu Cicero s Philosopliisclien
flchriften pp. 4 45,Schwcncko in the Jtihrb. f. clans, pliilol. 187 J pp. 49 Gil, (
and Dicls Doxoyraphi Gracci p. 121 foil., a work which has appeared since my
own remarks were written; also Spengel 1 hilodcmus vepl evffefJeias, Munich 18G3;
Sauppe Philodemi De l Giittin^cn 18(51; Nauck Ueber Philodcmtm irifil
ict<tt<>,
tiiaipdas (in Mi-hiiiycs (!r. Jioiii., St Petersburyh 18G4) ; Gomperz Herkulanische

Ktudien vol. 2, Leipzig 180(5.
SOURCES OF BOOK I. xliii
tained in the first book of the N. D. I will begin with giving a

short account of this treatise, proceeding then to point out the more
striking resemblances between it and the present work, and will

finallyexamine more in detail the relations of the two to each other.
In the year 1752 great curiosity was excited by the discovery of
a library at Herculaneum in the house which has been called after
1
Piso the father-in-law of Caesar ,
from the fact that its site agrees
with Cicero s statement that the residence of the Pisos was visible
from his own (Hayter s Report on ike Herculaneum
villa at Puteoli
MSS, London 31); and also from the fact that most of the
1811, p.
MSS found there contained treatises by writers belonging to the
Epicurean school, of which Piso was an adherent, and that many of
them bore the name of Philodemus, who is known (from Cicero s
speech in Pisoneni) to have been the intimate friend and instructor
of Piso. The difficulty of unrolling the charred papyri was very
great, and it was not till the year 1793 that the 1st Vol. of
Herculanensia (containing the treatise of Philodemus Trepi /xovcrtK^s)
appeared at Naples. At the instigation of the English Ambassador,
Sir W. Hamilton, the Prince of Wales undertook to supply the
necessary funds for carrying on the work more actively, and also
sent his librarian, the Rev. John Hayter, to assist in opening and
copying the MSS ; in which he succeeded so well that, in the four

years from 1802 to 1806, more than 200 were tinrolled. In the
latter year the work had to be abandoned in consequence of the
French occupation of Naples, but copies of 94 MSS, after remaining
for a while at Palermo, were ultimately sent to England and pre
2
sented to the Bodleian together with four unopened papyri ; and in
Comparetti, in his paper La Villa di Pisone in ~Ercoln.no, Nap. 1879,

1
maintains that two of the busts found there represent Piso and his colleague
Gabiuius ; and certainly they agree remarkably well with Cicero s description of
the pair in his speech Pro Scxt. 18.

2
Among the unpublished facsimiles at Oxford there is one of considerable
interest to students of tbe N.D. It appears as No. 26 in the catalogue of Her-
culanean rolls given in the Preface to the Oxford Herculanensia Vol. i, 1824, and
is there entitled Through the kindness of the Sublibrarian,
QiXodri/jLov irepl Oduv.
Mr Bywater, I have been enabled to examine this, and find that the real title is
vepl the title-page consisting of four longitudinal strips which have been
6ewi>,
wrongly pasted together, so as to make a portion of a broken letter look like an t

following 0e. There are several pages which are fairly legible, but I did not in
the short time at my disposal discover anything which would serve to illustrate
the Epicurean argument in Cicero.
xliv INTRODUCTION.
the year 1810 a volume of Herculanensia, edited by Drummond and
Walj)ole, was published in London. This contained an anonymcms

fragment, twelve columns in length, entitled by the editors Tre/n TWV
6(wv. The fragment excited considerable interest owing to the resem
blances it presented to parts of the speech of Velleius in the first
book of the N. D., and it was ably reviewed in the Quarterly* arid
Edinburgh during the course of the year. Hayter wrote a reply

same year, speaking of the book as 3>atSpou Trepi
to the former in the
Otuv. The same authorship had been already claimed for it by Miirr,
in a German translation of Philodemus Trf.pl /AOVO-IK^S (Berlin, 180G),
in which he announced that among the forthcoming Herculanean
publications there was a treatise entitled <&cu8pou Trepi <uo-ws Ocwv,
which had been made use of by Cicero for his own work on the
same subject. Hayter allows that the name Philodemus would
naturally suggest itself, but he says the space does not admit of
reading so many letters. An improved text with notes was brought
out in 1833 by Peterson at Hamburg, under the title Pkaedri
JZpicurei, vulgo anonymi Ilerculanensis, de datura Deorum. He
uses the following arguments to show that Phaedrus must be the
author. Since Cicero s chief instructors in the doctrines of Epicurus
were Zeno and Phaedrus, both of whom are prominently mentioned
in the N. D., it is natural to suppose that he must have borrowed
from one or the other. And as Phaedrus is spoken of in terms of
warmer praise (see 93) he seems the more likely of the two; besides
Zeno ( 94) is said to have attacked his own contemporaries, whereas
the latest writer criticized in the speech of Velleius is Diogenes of
Babylon, who died not later than 150 B.C. The strongest argument
however in favour of Phaedrus is, that in a letter to Atticus (xni 43),
written about the time of the composition of the N. Cicero asks Z>.,
to have his treatises rrcpl Qtiav et Trepl IlaXXaSos 2 sent to him; just
as in xni 8 he asks for Panaetius Trcpl Trpovcu as, which we know to
have been used by him in JV. D. n 118, De Divin. i
6, 12, n 88;
1
See n. on 39 under Clmjsippm.
-
The older readingis irtpiaauv et EX\a 5os, which was supposed to
<J>cu5pou
refer to two books of Dicaearchus, C. having asked for other writings of his in
earlier letters. It was suggested that the former treatise might be a criticism
of the Phaedrux of Plato, which D. is known to have condemned as too ornate;

while the latter was identified with the /3ios EXXa Sos of which some fragments
still remain.
SOURCES OF BOOK I. xlv
and in xm 32 for Dicaearchus, used in Div. I 5, 113, n 105,

Tusc. i 21, 77.
The question of authorship was thus supposed to be settled, and
for several years the fragment was generally referred to as the irf.pl
1
<t>va-ew<s
of Phaedrus ;
but in 1862 it appeared in the 2nd. vol. of the
new series of Herculauensia published at Naples, as a portion of a
much larger whole (12 columns out of 147) bearing the name 4>tXo-
IlEpt euo-e/3eias of which the three capital letters alone are now
8-^fji.ov
legible. Whether the remainder were restored from faint traces or

on conjecture merely, is not stated; the fact that the volume is found
in a collection containing many writings which are undoubtedly by
Philodemus, and the marked resemblance of style between those

2
writings and the present make it at all events highly probable that
3
it is rightly attributed to him What then do we know of this .
Philodemus beyond the fact of his connexion with Piso

1
Cicero ?
speaks of him as a man of elegance and taste, distinguished in litera

ture no less than in philosophy, non pldlosoplda, solum, sect etiam
litteris, quod fere ceteros Epicureos neglegere dicunt, perpolitus (In
Pis. 70); and in the de Finibus II 119 Torquatus, the Epicurean
speaker, mentions him as an authority to whom difficult questions
may That he had studied the history of philosophy is
be referred.
shown by an allusion in Diog. L. x 3 to the 13th book 7-175 TWV
cruvraêws written by him. Zeller states (Stoics tr. p. 390),
</>i\oo-o </>wv
that not less than 36 treatises by him have been discovered at Hercu-
laneum 4 He was much influenced by Zeno, whose disciple he was,
.
see his Trept o-^/xeiwv p. 24 Gomp. rj/jt.iv pey ovv StaA.eyoju.evos

o Zr/i/wv
/cat
Aoyous TWV TOVS eKKet/xe vous Trpoeêpero /cat rotairrais
ai/Ti8ofaoVTa>v
aVavT^ o-eo-i vrpog avrovg e^p^ro, also p. 26, and cf. the reference to Z. s
lectures in the irepi euo-e/3eias p. 118 Gomp. [at] Zi/Vwvt yei/o /Aeyai
awaywyat Stao-a<ô{!o-iv ; some of his treatises are professedly based
upon those of Zeno, e. g. Petersen p. 8, mentions one under the Latin

title De moribus vitiis, opus ex libra Zanonis contraction; the
ac
Herculanean vol. vi, Naples 1839, contains another entitled ?rept T^S
Ttav 6f.(av f.vcTTOôvfjt.f.vr]<s Staywyr/s Kara Zijvwva ; and in the preface to
1
It had been however already claimed for Pkilodenms in 1818, by Blomfield
on jEsch. Ag. 1. 362, and in the Italian Bullet. Archeolog. for 1835 p. 46.
2
See Sauppe p. 4, Nauck p. 589.
3
Gomperz has stated all that is known on this point in a letter printed by
Diels, Doxographi p. 529.
4
Comparetti (I. c. p. 5) has more recently fixed the number at 26.
xlvi INTRODUCTION.
the Oxford Ilerculanensia, vol. I

p. v, the words Zijvtavos <r\n\wv
occur in the mutilated title of the Philodemian treatise numbered

1389. This is of importance in regard to the question whether the
resemblances between Cicero and Philodemus are to be explained by
direct copying on the, part of the former, or whether both writers
may not have borrowed from Zeno.
I proceed now to point out what is the nature of these resem
blances, and I think it will be seen that they cannot be simply set
aside by such remarks as Schbmann s (Introd. p. 18) ahnliche

Angahen und Urtheile, wie dort. kameii ohne alien Z \veifel in gar
manchen anderen epikureischen Schriften ebenfalls vor. General
arguments no doubt might be a part of the common Epicurean tradi
tion, but it is most improbable that this should be the case with
regard to minute points of criticism and to particular citations

from the writings of opponents, some of them misinterpreted, and
likely therefore to have been exposed by hostile criticism, if they
were in common use. Such references are those to Xenophon s ATTO-
fjivrip.ovtvfjiara D. 31); to the

(Phil. p. 71, A*. S of Antisthenes <>UO-(,KO
(Phil. p. 7 2, A I). 32), in support of a proposition of which we have

.
no information from other sources; to the 3rd book of Aristotle s

TTcpl (^lAocroc/uas (Phil. p. A
D. 33); to Chrysippus Trepi
72;
7
".
Oe.u>v
bk I D. 41), treating of the Stoic theology in general,

(Phil. p. 77, iV.
bk ii (Phil. p. 80, N. D. 41) containing his explanation of the mytho

logy of Orpheus, Musaous, Homer and Itesiod to the 7i-f.pl T?;S ;
AttyvSs of Diogenes of Babylon (Phil. p. 82, D. 41). A".
Assuming then, as we may, that there is an undoubted connexion

between the two treatises, the next point is to determine its nature and
extent, if we compare them broadly together, we find the Epicurean
argument in the 1st book of the N. D. made up of three parts, (1)

a preliminary polemic against the Platonic and Stoic views of the
origin of the world and the nature of God (^ 1824); (2) a critical
review of earlier philosophers from Thales to Diogenes of Babylon,
followed by a brief notice of the popular mythology in Greece
and elsewhere (.$$ 23 13); (3) an exposition of the Epicurean theo
logy. Similarly the Philodemian treatise, as we have it, is made up
of three parts (1) a criticism of the popular mythology (pp. 5 61);
S
(2) a criticism of older philosophers (pp. 05 9); (3) an exposition
<
of the Epicurean theology (pp. 93 131). The resemblances noticed

above belong to the second, or historical section, which we will
now examine more closely. Cicero s list of philosophers is as fol-
SOURCES OF BOOK I. xlvii
lows :
(1) Tholes, (2) Anaximander, (3) Anaximenes, (4) Anaxagoras,
(5) Alcmaeon, (6) Pythagoras, (7) Xenophanes, (8) Parmenides, (9) Em-
pedocles, (10) Protagoras, (11) Democritus, (12) Diogenes of Apollo-
nia, (13) Plato, (14) Xenophon, (15) Antisthenes, (16) Speusippus,
(17) Aristotle, (18) Xenocrates, (19) Heraclides, (20) Theophrastus,
(21) Strata, (22) Zeno, (23) Ariston, (24) Cleanthes, (25) Persaeus,
(20) Chrysippus, (27) Diogenes of Eabylon. The first name which
we meet with in the Philodemian fragment is Pythagoras p. 66, but
there are clear allusions to Anaximenes
(1) in p. 65, to Anaxagoras
(2) p. 66 (see nn. on the corresponding passages in the N. D.) there is :
no reference to Alcmaeon or Xenophanes, but after Pythagoras (3)

follows Parmenides (4) in p. 67, then Democritus (5) p. 69, Heracli-
tus (6) p. 70; Diogenes of Apollonia (7) p. 70; Prodicus, alluded
to but not named, (8) p. 71, cf. p. 76; Xenophon (9) p. 71;
Antisthenes (10) p. 72; Aristotle (11) p. 72; Theophrastus (12)
possibly alluded to in p. 73, see n. on N. D. I 35; Persaeus (13) p.

75; Chrysippus (14) pp. 77 82; Diogenes of Babylon (15) p. 82;
Cleanthes (16) is incidentally alluded to in p. 80, and Zeuo (17) in
p. 84.
Considering the very fragmentary state of the Philodemian trea

tise from p. 65 to 75 (i.e. till we reach Persaeus), it is remarkable
that more than half of Cicero s list should be found in it almost
in the same order 2 ; that in both. Aristippus should be omitted; lastly
that both, should end with Diogenes, making no mention of his suc
cessors Antipater and Panaetius, the latter of whom exercised a far
3
greater influence over the Romans than any other Stoic It appears .
strange however that Heraclitus and Prodicus are not included in

Cicero s list. Hirzel thinks this is because Philodemus identifies the
teaching of Persaeus with that of Prodicus p. 76, and the teaching of
Heraclitus with that of Chrysippus p. 81; to which Schwencke objects
that Philod. gives the doctrines of Prodicus and Heraclitus by them
selves in the first instance, and only mentions their agreement with
1
The names which appears only in one list are printed in italics. Diels has
facilitated the comparison of Cicero and Philodemus by printing them in parallel
columns (Doxog. pp. 531 550).
2
The order is sometimes hardly what we should expect, e.g. the Xeno-
phontic Socrates comes after Plato and before Antisthenes.
3
This is especially remarkable in a writer like Philodemus, who, as we know
from the anonymous treatise published by Comparetti, Turin 1875, had touched
on these later Stoics in other writings.
xK lii INTRODUCTION .
the Stoics in a later pnge, ami tliat Cicero wrote in too great a hurry
either to foresee this, or to correct what he had already written.
Perhaps this is going too far. It is plain that Cicero felt the neces
sity for compressing very much the historical review, and a simple
means of doing this was to omit repetitions. He was also about to
speak of Prodicus in Cotta s reply (iV. ]). I 118), and he alludes to
Heraclitus as the forerunner of the Stoics in in 35, stating that, as
he chose to be unintelligible, it was useless to discuss his opinions.
So far there appears to be no improbability in Cicero s having
borrowed dii-ectly from Philodemus, but it becomes more difficult to
suppose this, when we compare the two writings more minutely.
Thus, while both criticize Anaximenes, Ph. has nothing in common
with C., but merely speaks of air as without sensation; while there
isa fair agreement as to the doctrines of Anaxagoras, there is no
criticism in Ph.;
on Pythagoras and Democritus Ph. is too frag
mentary to allow of comparison; on Parmenides there is hardly any
agreement; on Diogenes they agree to a certain extent, but Ph. is
much fuller; on Xenophon Ph. quotes correctly, as far as the frag
ment is legible, but
gives no criticism, while C. is wrong throughout;
on Antisthenes they agree, but Ph. has no criticism; on Aristotle
thei e is nothing legible in Ph. beyond the actual reference; on Theo-
phrastus Ph. has merely a reference to a treatise not mentioned by

C. on Persaeus there is substantial agreement, but Ph. is much
;
fuller,he does not however give anything of the criticism we find in

C. between Theophrastus and Persaeus C. has some 32 lines on
;
Strato, Zeno, and Cleanthes, to which there was probably something

corresponding in pp. 73 75 of Ph., where we can trace broken
allusions to the universal reason and the power that holds all things
together, but the names are lost; while there is general agreement
on Chrysippus (see rny n. on X. D. I 39), Ph. is much fuller, except
where C. dilates on the Stoic idea of the Divine Law; so on Diogenes
of Babylon.
This slight sketch will show that, if C. has borrowed from Ph. ho
has used him with the utmost freedom, omitting without scruple,
and, if \ve may weigh the evidence of the fragments according to the
ordinary law of chances, one would say, adding not (infrequently
from other sources. It is true that the absence of criticism after
euch name in Phil<

demus, may be explained by the fact that he
reserves it all for the end (pp. 81 89). But then when we examine
this later criticism, we find nothing in common between it and that
SOURCES OF BOOK I. xlix
in C., as will be seen, from the following summary of Ph. s remarks.

The Stoics in general are far more opposed to the established
religion than we Epicureans ; if they grant the existence of a deity,

which they do not all do, they at any rate acknowledge no more than
one God, while they impose on the multitude with their names and
allegories. They are worse atheists, with their ethers and elements,
than Diagoras, Avho confessed the existence and power of the Gods.
By asserting that God cannot be the author of evil they do away
with religious sanctions, which we retain; they call the Gods mortal,
we assert their eternity. Even if they allowed punishment in word,
who could fear these senseless elements? None would regard Gods
incapable of motion or of sense; or pay any heed to the moral teach
ing of those who are in doubt whether there are Gods or what is
their nature, or plainly deny them: men might even be encou
who
raged to sinby those who speak of endless strife among the Gods.
Thus the philosophers are reducing men to the state of brutes, for
they remove the check of religion and also of public opinion, which
are the best helps for restraining injustice. It is plain that there
is more of serious
thought and of a real interest in religion and
morality here, than there is in the flippant sarcasms put into the
mouth of Velleius.
We go on to the other sections of Philodemus. The first, dealing
with the popular mythology, is made by C. a mere appendix to the
section we have just been considering; and while it occupies some
60 pp. in Ph. it is condensed into a dozen lines by C. It will be seen
from my nn. on 42, 43 that most of the points touched by C. are
fully treated by Ph., but there is no allusion to the Magiaus in the
extant fragments of the latter. In the 3rd section, as far as we can
judge from broken phrases (see n. on 49 docet earn esse vim), Ph.
seems to have treated of the divine nature in a manner not unlike C. :
he speaks of the Gods as free from anger and favour and absolutely
perfect and blessed, and he is equally strong against superstitious
fears; but he makes religion a much more practical thing (see the
passages quoted on 44 quod beatum esset). Thus piety is productive
of innocence and harmlessness (p. 95); by innocence man may imitate
the blessedness of the Gods (p. 148); Epicurus honoured his parents,
loved his brothers, observed all religiousduties (p. 118), and charged
his disciples to do the same in obedience to the laws (p. 126), but
not for that reason only, but also because prayer is natural when we
think of beings surpassing in power and excellence (p. 128); while
1 JNTROnrCTlOX.
other philosophers have dissembled their views as to the immorality

of parts of the popular religion, Epicurus laid clown the plain rule
that we must conform except where impiety is commanded (p. 120);
C!od is friendly to the good, estranged from the bad (124); if Epi
curus had been a hypocrite he would never have taken such pains in
writing on the subject of religion (p. 131) Hirzel p. 15 foil, calls .
attention to the fact that certain points e. g. the lcrovof.ua and the
quaxi corpus mentioned by C. are not referred to Epicurus by Diog. L.

and may probably be considered later developments of Epicurean
doctrine.
There is still the first section of Cicero to consider, which has
nothing corresponding to it in the fragments of Philodemus. It is a
preliminary criticism of the Platonic and Stoic theories of the origin

of the world, turning chiefly on the difficulties involved in the idea
of creation at any given moment. The argument is similar to that
contained in Lucr. v. 110 234, and Pint. PL Phil. p. 881, but given
more fully than in either. We find no allusion to it in the following
sections of the N. D. To
an argument (repeated in.
this is joined
the later sections) against a mundane deity, as inconsistent with the
divine attributes of rationality and blessedness. Such a preliminary
criticismcomes naturally enough to prepare the way for the positive
statements of the Epicurean theology, as there was no body of
belief which could be upheld against the latter, except such as was
derived either from Plato or the Stoics.
When we try to determine the connexion between this and the
historical section which follows, there is much to suggest the con
clusion of Krische (p. 23) and Ilirzel, that the latter section was
inserted as an afterthought. Thus in 3G we find ut jam ad vcslros
vcniam, though the Stoics, whom Balbus represents, had been
li<iH>e
already treated of in the earlier section; similarly in regard to

Plato (^ 30 compared with 18) ; and the inconsistency is still more
manifest in 25, if we insert alia with most editors, reading haec
quidem vestra, qualia vero alia sint ab ultimo repctam (see my notes
on these passages). It is further objected that there are no subse
quent allusions to the historical section either by Cotta or Balbus;
but Cotta does allude to it three times, ^ 63, 91, 94, and, even if he
had not done so, there would be nothing surprising in it, since Cicero,
as Schwencke remarks p. f>G,
is not likely to have had any Greek
treatise at hand in which the historical errors of the Epicureans were
pointed out: and there was no occasion for Balbus to recur to an
SOURCES OF BOOK I. li
exposition which had been already dealt with by Cotta. His allu
sions to the remainder of the speech of Velleius are very scanty
(n 47 and 73). On the whole I think the framework of the book

requires some such review of previous philosophers to justify the
frequent references to the diversity of opinion on the subject of theo
logy, e.g. in 1 and 13 ponam in medio sententias pliilosopliorum,
and then si consenserint omnes, in 14 doctissimorum hominum tanta
dissensio ; in42 exposui non philosophorum judicia, sed delirantium
somnia, compared with 94; expressions which would, I think, be
less appropriate, if Cicero confined himself strictly to the three schools
represented by the disputants. The repetitions complained of are

scarcely to be called repetitions, for they leave out the main point
in the previous argument against Plato and the Stoics, viz. the ques
tion as to a creation in time; but as far as they are such, they may
be explained by the haste and carelessness which characterize the
whole treatise, and of which we shall see instances in the latter half
of the 1st book; the special difficulty of 25 is, I think, removed by
the explanation given in my note.
There is one other point which is likely to strike the reader, and
which calls for a few remarks, and that is the inferiority of the his
torical section to the other two. In the 1st section there is the usual
Epicurean arrogance of manner, but the objections stated are in

themselves of interest and importance ; and so as regards the argu
ments of the 3rd section ; but in the 2nd section we meet with little
besides misrepresentation and abuse. Is this a mark of a different
authority having been used, or has C. wished to give us a sample of

the way in which Epicureans, such as Colotes, composed their his
tories of philosophy, and at the same time to illustrate the charge he
has himself brought against the Epicureans, vestra solum legitis,
ceteros causa incognita condemnatis, N.D. n 73 ]
What then is the general conclusion to which we are led by this

comparison of the two treatises 1 The impression left upon my
own mind is that as far as the historical section extends cer
tainly, and possibly for the expository section also, both have copied
a common original, most likely Zeuo, the teacher of both Philodemus
and Cicero whom Cotta calls the spokesman (coryphaeus) of the
;
school, and of whom he makes the suggestive remark, that he at

tended his lectures at the request of Philo the Academician, in order
that he might the better understand how well the latter had suc
ceeded in refuting him, while he also compares his style of arguing to
Hi INTRODUCTION.
that of Velleius ($ 59). It would further seem tliat Cicero has pre
served Zeno sayings, which were softened down by the gentler
s sharj)
Philodemus, who may also have added a good deal of his own in the
later section
1
. But then why does the historical review stop at the
middle of the 2nd century B. o. ? It seems as if we must go back
a step further and trace Zeno s criticisms to Apollodorus o K-TJTTOTV-
pavvos, the predecessor of Zeno in the chair of Epicurus, who flou
rished towards the end of the 2nd century B.C. and is said to have
written more than 400 books (Zeller Stoics tr. p. 389).
With regard to the sources of the other two sections I do not think
we are yet able to arrive at any positive conclusion. It is possible
thatZeno wrote a treatise vrept Oewv in four books, the 1st disproving
what might be considered the orthodox theology of Plato and the
Stoics, the 2nd giving a history of the traditional beliefs, the 3rd a
history of philosophical speculation the same subject, the 4th

on.
containing the views of the most advanced Epicureans ; but it is

equally possible that Phaedrus (as suggested by the letter to Atticus)
may have been the authority copied by Cicero for his first and last
sections; on the other hand it is quite possible that C. may have
found his treatise uiisuited to his purpose.
We proceed now to inquire what

is the original source of the
criticism of Epicurus put in the mouth of Cotta.

which is It is
natural at first sight to suppose that this, as well as the criticism of
the Stoical doctrines assigned to Cotta in the third book, is derived
from Clitomachus, the editor of the writings of the great Academic
critic, Carucadcs. But further consideration shows that there are
many difficulties in the way of this identification. Carneades is
quoted by name in bk. in 29, 41, but never in bk. I, where, on the
contrary, we find Posidonius referred to as the authority from whom
a part of the argument is borrowed (123); and Schwencke has
pointed out the strong vein of Stoicism which runs through the
speech. Compare for instance the jest at the expense of the Academy
in 80, the definitions of sanclUas and jrictas in ^ 115, the view of
wisdom as a bond of union not only between man and man, but
between man and Cod 121, the idea of virtue as an active principle
1
Ilirzel assigns the historical section to Philodemus, as the author, and the.
curlier and later sections to Zeno. Schwencke would give all to Zeno (pp. 50,57).
Diels (p. 120) is inclined to make Philodemus copy from Phaedrus, which does
not seem to me probable.
SOURCES OF BOOK I. liii
110, the approving mention, slightly veiled it is true under an

Academic form, of the Stoic doctrine of the divinity of the universe
95, and of the teleological argument 100. Schwencke carries
the argument further than this. He notices certain marks which
indicate a more or less close following of his authority on the part
of Cicero, such as the introduction of quotations from Latin authors,
allusions to Roman customs, to other writings of his own, &c. ; and
which professes to be a reply
in reference to this particular section,
to what has gone before, he remarks that it is very unlikely that
C. could have met with an independent treatise, whether Academic
or Stoic, which should just meet and refute the arguments in the
Epicurean treatise used by him for the earlier sections; that pre
cise references therefore to the preceding argument are probably
additions by C. ; and from this he draws the conclusion that the last
part of Cotta s speech, from 115 to the end, has undergone least
manipulation and most faithfully represents the original authority;
and it is precisely here that we find the largest amount of Stoic
matter. Again, noticing the remarkable break after 105, where
Cicero after proposing to consider the question of the abode and
manner of life of the gods in 103, suddenly recurs to their nature,
leaving the previous question altogether unanswered, he suggests
that we have here a fragment of the original, which C. began to
translate, but found to be unsuited to his purpose of meeting the
speech of Velleixis and forgot afterwards to cancel. Here again there

are marked indications of a Stoic origin, as I have pointed out in
my notes on the bestiae quae igne nasci putentur, and on naturae

a ceo mmodatum.
There are however some arguments which need consideration in
favour of the Academic origin of the section. Thus Hirzel has
pointed out the close resemblance between parts of this and the
sceptical argument in Sext. Emp. ix; also the inconsistency between
Cotta statement as to the superstition of Epicurus
s 85, and that
which is quoted from Posidonius in 123; and lastly the anti-Stoic
sentiments which we find interspersed, e.g. the repeated profession
of agnosticism 57, 66, 84, 91, 94, the contempt for the consensus
gentium 62, the objection to the rationalizing and allegorizing of

the myths 119. Swencke replies with considerable force that
Sextus has himself borrowed from a Stoic original in such passages
as ix 123 and 131; that we find the opposing views as to the
sincerity of Epicurus religious belief stated in Sext. Emp. ix 58 and

liv INTHODUCTIO.V.
G4, and may suppose both to have been similarly stated by Posidonius,
though he expressed his own assent to the latter ; that C. s motive
for maintaining the other view in 85 was probably the wish to give
his own
experience on the subject; lastly that the anti-Stoic remarks
are no more than were required in order to give the proper colour
ing to a speech put in the mouth of an Academic; that they occur

sometimes in purely Stoic passages; that in general the Stoic writers
form the store-house from which C. borrows his arguments against
Epicurus, whilst he attacks the Stoics themselves with weapons
forged by the Academy, as in the De Flnibus; that in the present
treatise this is foreshadowed by the language used of the Epicurean
doctrines in 3, of the Stoic in 4; that Euhernerism is not the same
as Stoicism, and that the observations about the mysteries are an
interpolation of Cicero s (see my nn. on 119). See further, as to
the difference between the undoubted criticism of Carneades and
that contained in this section, my note on 92 under kabulit ujitur.
5. TEXT AND ORTHOGRAPHY.
The text which I have given agrees in the main with that of
the latest editor, C. F. W.1878, but I have
Miiller, Teubner,
endeavoured throughout to weigh the evidence, internal and ex
ternal, for each reading to the best of my ability ; and I have in
some instances retained the reading of the MSS, where it had been
altered by Miiller in common with all the recent editors. Thus
I have thought it unnecessary to insert a second eadem before require
in 21, and I have three times ejected a non which they had
inserted, before potesl in 21, before nildl in 93, before pudeat
in 111. Elsewhere I have ventured on transposition of sentences
as in 5, 30 and 97; and on emendations of words, as in !$ 2G,
49, 71. In the critical notes my object has been to put the reader
in possession of the requisite data for forming an independent judg
ment on the text. As
a foundation I have given the more im
portant of the readings contained in the 2nd ed. of Orelli, brought

out tinder Baiter s supervision in 18G1 ; but, though the MSS
1
(ABCEP) there cited supply the principal material for determining

the text of the 1st book of the N.D., they do not seem to me to
1
For a description of the MSS see the uoto prefixed to the text.
TEXT AND ORTHOGRAPHY. Iv
possess such a transcendent superiority, either in point of accuracy

or of age, as to make it unnecessary to weigh carefully the evidence
furnished by other MSS. I have therefore thought it my duty to
examine, as far as was in my power to do so, all evidence which
could throw a light on the condition of the text up to the end
of the 15th century. Thus, besides the critical editions of Orelli,
Heindorf and Creuzer, I have had in constant use the Asceusiaii
ed. of 1511, and two MSS (U and Y) most kindly lent to me by
S. Allen Esq. of Dublin, whose father s name will be familiar to
students of Cicero under the Latinized form Alanus. I am further

indebted to J. H. Swainson, Esq., late Fellow of Trinity College,
Cambridge, for the use of his very careful collation of eight MSS.
seven belonging to the British Museum, and one to the Cambridge
University Library, as well as of the two earliest printed texts. This
collation is given in an abridged form at the end of the volume,
Another MS
(0), recently purchased by
the Trustees of the British
Museum, has been collated for me by a member of the staff of the

MSS department there but in this, as in the other cases, I have
:
myself compared the collation with the MS, wherever special im

portance attached to a particular reading. In like manner the
readings of four Oxford MSS given at the end of the Oxford
4to edition of 1783 have been tested for me, e o u by H. P. Richards,
2
Esq., and $ by J. S. Reid, Esq. Beside the MS readings, I have
.
alsomentioned the differences between my text and those of Schu

mann, Miiller and Baiter, both in his earlier and later editions.
In order to show that the record preserved to us in Orelli s MSS
is at any rate not so complete as to dispense either with emendations
or with a careful comparison of other MSS, I have given below,
1st, a list of passages, in which the text is supported exclusively

inferior MSS in opposition to all Orelli s
by what are considered the
MSS : inof these cases the true reading had been indepen
many
dently restored by conjecture, and it is of course open to question
how far the MSS themselves are to be considered as witnessing
to a traditional reading or merely giving the scribe s emendation;
2nd, a list of passages in which the received text is supported by
one only of Orelli s MSS ; and 3rd a list of passages in which the
I may mention as an illustration of the danger of trusting to negative

2
evidence in the case of us readings, that scarcely one in ten of the inferences
which I had drawn ex silentio on the part of the Oxford collator of 1783 was
verified on examination of the MSS themselves.
hi INTRODUCTION.
received text rests solely on conjecture unsupported by any existing

MS. Under each head I have mentioned only those readings which
are accepted (except where otherwise stated) by Baiter, Schumann,
and Miiller in common with myself.
1. True reading preserved by inferior MSS in opposition to
all Orelli s MSS.

1. inscientiam for scientiam, El.
2. in primis for imprimisque, C/
1C. Jtaec for hoc, Asc. U.
oculis (oin. animi), Asc. (Schumann dissents). V

conlinentem for incontlnentem, Asc. UCHMRV.
commeniidum for conventicium, Asc. INOV.
earumque for eorumque, Asc. CMV.
scientiam for sententiam, Asc. CHMV.
31. diximtis for dicimus, of Moser. M
30. omnem for omnium, G. lied. Asc. V.
vi divina for ut div., G.
37. ipsum niundum deum for i.d.m., M.

38. (^ ci< esse for esse, UH Asc.
39. fatalem vim fovf. uml>ram,
El. (Baiter
dissents).
S 41. dicerat for dixerit, UYLO.
^ 49. docct for doccat, C.
-j3. nctjatis for ncyctis, El. GU.
GO. res for spes, UHM Asc. lied.
ceteroqid for ceteroque, Oxf. u Moser s E and ]\L
Gl. consessu for consensu, Asc. Ri^.

G8. e?ii//i for
quia enim, El. Reg.
<7?<oc/
UO.
g 70. esse. verum for csset v., UYL.
71. quod vos for qtiam v., CMNR Asc.
72. nihil ex for nihil ne ex, UHO.
77, quasi sui for quani sni, I of Moser.
81. defendes for defendens, UYL.
82. Aegyptio for Acyypto, Asc.
83. laudam.ua AtJicnis for I. esse At//,., I of Moser.
86. aliquid aliquid esse for iste, El. Oxf. e.
87. lustrationcm for illustrationem, GC El."

lleg.- Hcrv.
88. diceretur for dicerentur, UYC Asc.
89. ?M/</
for quod, YHLMOR.
9G. umquamne for nuinqnamnc, R.
TEXT AND ORTHOGRAPHY. Ivii
97. atfigura for ad figuram, TJCHLO. (Baiter dissents).

99. ad speciem nee ad usum for speciem nee usum, G. (Baiter
and Miiller read by conjecture specie nee usu.}
103. oportet et for oportet,
of Moser. ON
104. ratione for rationis, UYOO El.
attigeris for attigerit, C.

106. tu for turn, Asc.
108. fuerunt forfuerant, UYOC Asc.
109. faciet forfacient, G. Red.
2
110. ex individuis for ex divinis, Vj Ilerv.
se ipsa for se ipse, Asc. CE.
111. Vellei for velle, UMRV.

1 1 3. nam etiam for nam enim, G.
1 1 6. allicere for elicere, GHR V.
voluptate fur voluntate, TJLMNORV.
123. homunculi for homunculis, MR Herv.
2. True reading preserved by inferior MSS in opposition to all
but one of Orelli s MSS.
l
1. ut before magno argumento, B 2

Asc. TJILO (Baiter dissents).
2
turpius forfortius, C Asc. El. Herv. Pal. 3 ij/.
18. descendisset for descendis (or descendens) sed, B Asc. CNMR.
25. si di for sic di, ETJCV.
26. animal for anima, BM Asc.

28. reprehenditur for reprehenderetur, E (and by correction in
B) CLMN.
34. de natura for in natura, BUCV.
37. sententia est qui for sententias qui, A UCM
2
Asc.
56. metuimus for metuemus, B UCMV.
Z
58. anteferret et for anteferret, Asc. PBH.

65. doce for doceas, PCHL Asc.
punctis for cunctis, B Asc. U.
71. corpus aut quasi, om. all but BUYO.
72. olet for floret, BLO.
78. corpori for corpore, CTJ Asc.
79. exorientem for exoriente, BUM.
at erat for aderat, CK.
1 I have not thought it necessary here to distinguish, as I have done in the
critical notes, between positive evidence and ex silentio inference, as regards the
readings of Orelli s MSS.
M. c. e
Iviii INTRODUCTION.
81. quid si for quod si, E Asc.

sic occurrit for si o., BGC.
85. offoisionem for offensione EUY Asc. CH.
86. religionis for religiones, B UCHLO.
S
108. poluerunt for potuerant A UY Asc. CO.

pulchre for pulchro, C CHLO Asc.
2
114.
120. soleant ENof Moser.
122. nulla re for in n. r. CUY Asc. HO.
3. True reading restored by conjecture in opposition to all MSS.

Greek for Latin in Trpovotav 18, ar(j>dvr)v 28, acrcu/xarov 30,
55, fJiavriKij 55, drc.
flfjLapfj.tvr]v
Us for his repeatedly.
13. omnium repeated.

19. ajficiendum for cfficicndum.
20. palniaria for palniaris. (Schomann dissents.)
27. qua for quae.
28. continents ardore for continentem ardorem.
cinyat for cingit.

revocet for revocat.
a magistro non dissentiens. Other conjectures are given
33.
by Sck., Ba. and Mu., but all alike change the reading. MS
modo deus moveri for modo mundus moveri. (Sch. gives a
different conjecture.)
39. universitatemque for universam atque.
45. vitae actionem mentisque agitationem for vitam ct actionem
mentis atque agitationem.
49. ad nos for ad deos. Ba. gives a different conjecture.
G4. om. aut before Neptuni.
70. fieret for fieri.
nimis collide for nisi collide.
72. equidem for quidem.

73. inane for inanes.
74. liceat for liqueat.
7G. quod quoniam for ut quoniam.

77. omnino for omnium.
81. a parvis enim for apparuisse.
82. add a^ a nobis.
85. add visw after humano.

venerantcs for numer-antes.
TEXT AND ORTHOGRAPHY. lix
8G. om. id esse tnortale.
87. deorum numero for d. natura.

89. transpose sumpsisses tuo jure.
96. deorum for deo (Sch. dissents).
103. superior aeri aelheriis (MSS vary, other conjectures by
Ba. and Sch.)
104. porro for poslremo.
107. num for nunc.
ea forma for ex forma.
Cercojns, MSS vary.

109. aequilibritatem, MSS vary.
111. quarundam, MSS vary.
122. in imltecillitate for imbecillitatem.
Any one who will take the trouble to compare the text of the
N. D., as it now stands, with the text of the earlier editions from the
Ed. Pr. of 1471 to the Variorum Ed. of 1818 will be astonished at
the improvement which has been effected, owing in great part to
judicious emendations by successive generations of scholars. The

value and even the necessity of conjecture, as a means of restoring
the text of this, as of other ancient writings, is sufficiently shown
by the readings cited under the last head, but it may be proved even
more conclusively by reference to other passages, which did not
admit of the same brevity and simplicity of statement, such as 24
quodque in deo, 25 si di possunt, G5 nihil est enim, in which it is
confessed that the present text is wrong, though editors are not
agreed on the right mode of restoring the true text. Whilst I am
upon this subject, it may be well to give a few illustrations from
the present book, of the commoner
soui ces of corruption in MSS,
so as to assistmy younger readers in judging of the admissibility of
any proposed emendation. The illustrations are taken from the
various readings in Orelli s edition as well as from my own. I make
no attempt at an exhaustive analysis, but simply group together
examples of similar confusion.
Addition or omission of final m
see critical notes on *speciem
:
l
*
99, fiyuram 97, *quae 89, exorientem 79, imbecillilate 122,
tu 112 and 106, offensionem 85, facilem * simile and conti-
53,
nente ardore 28, *natura 23, partum ortumque 41.
1
An asterisk is prefixed wherever the reading is doubtful.
Ix INTRODUCTION.
Interchange of t and d : see on quot 81, *inquit 109, relinquit

123, id 113, aliquid % 57 and 104, a pud % 62, sed Gl ; so
a for a<f in 5$ U, *^ 1)7 ;
</ for at 79 (twice), 82, 84, 90,
r
10!), ll. >, 116, 122.
*
Interchange of final is and e s see on intellegentis ; 23, *reli-
*
gionis 86, mares 95, voluptatis 113, mentis 120.
Interchange of final of i and e ; see on coyitari 24, *atqui 16

and * 117.
57, famillari 58, corpori 78, liberari
*
Interchange of e and at? see on cur aquae 25, 89, :
<?z<ae 92,
97, 110, ip*l 110, tcrrcnae 103, illae 101, cquns 77, aequtti-
bfitatem 109.
Omission or addition of prefix in : see on * inscienliam 1,
incontinentem 26, lustrationem 87, individuis, 110.
Omission or addition of initial // : see on orarum 119, omnium

108, and 7tw below.
Confusion between is, iis, his : see on 2, 3, 7, 10, 11,
12, 31, 50, 55, 61, 6G, 103, 113, 116, 122, 123.
Interchange of quid and quod see on 10, 81, 87. :
Confusion between est, sit, sint, sunt see on disputatum est :
15, pulcfterrima est 48, aestimanda est 55, aliquando est 68,
ausa est 93, dicenda est 95, natura est 96, variae sunt 1, *vero
sint 25, caelo sunt 34, quidem sunt 41, innumerabilia sint 50,
anirnis sunt 103, sunt quae 109.
Interchange of parts of verbs generally,
(1) of Subjunctive and Indicative moods : see on *sint and

soleant 120, *videmus 117, *tribuant 101, aberrant 100, *decre-
verint 92, *fecerat 85, negatis 53, viderit 49, fateamur 44,
* dixerat
41, *appettetur 36, cine/at, revocet 28.
(2) of Singular and Plural : see on diceretur 88, vident 101,

/octet 109.
(3) of Second and Third Person; see on inquit 100 and * 109,
attigeris 104.
Mistakes in the division of words : see notes on 14 addubitare,

18 dcscendisset, 25 cur aquae, 37 senlentia est, qui aether, 39
* 63 posfeaque, 66 similiora, 79 exorien-
universitatemque, aperte,
tcm, at erat, 81 *a parvis enim, 89 *ar<jumentis sententiam, 103
liomunculi similem, 76 informalum.
TEXT AND ORTHOGRAPHY. Ixi
Omission of repeated words or syllables, and of words interposed

between repeated words or syllables see on 13 omnium omnium, :
26 in infinito, *omnino in eo, 25 * aquae adjunxit aquam ad
junxit, 66 *hamata, 71 quasi corpus aut quasi, 78 formica

formicae, 81 apud eos apud nos, 82 * alia nobis, 71 *in ceris
diceretur, 58 anteferret et, 103 oportet et, 49 *neque eadem ad,

98 nisi in eo nisi in eo, 103 ^superior aeri aet/ieriis, 98
* moribus 2 * natura trahimur.
paribus,
Construction altered through the influence of a nearer word :
see on 2 continet in primis changed to conlinet est in primisque,

25 *mentem changed to et mente, 36 vi divina, changed to ut
divinam, 49 docet changed to doceat after ut, 70 esse changed to
esset after utrum, fieret changed to fieri to suit following esse, 71
qnam for quod after mirabilius, 73 inanes for inane to suit
imagines, 104 rationis for ratione to suit mentis.
Substitution of synonyms see on 68 quia for quod, so igitur
:
for ergo constantly in C.
Interpolation,
(1) by unintentional repetition see on 63 *aut before Neptuni

:
suggested by aut Carbo, 35 * immittendique after minuendi.
(2) to complete construction : see on 86 id esse mortale added

after si quid sit, 107 *quam inserted after minus probari possit.
(3) owing to explanatory gloss : see on 33 * Platone added to

explain magistro, 13 *Terentius, &c. added before Synepkebis, 34
*tum to explain niodo, 58 * L. C rosso to explain familmri, 112
* *
nectar ambrosiamque to explain epulas, 1 id est principium
philosophiae to explain the allusion to the Academics, 28 *praeterea

added to correct omne, 25 * alia added to escape apparent incon
sistency.
(4) owing to controversial gloss see on 19 *animi added as

:
an answer to the question quibus oculis, on 21 * quod ne tempus

esset possibly an answer to the preceding intelleyi polest.
I proceed now to discuss the question of spelling. This has

caused me some difficulty, as I am aware that my own feeling, or
perhaps I should rather call it my

opposed to the prejudice, is
theory and practice of the most eminent both amongst our own
and foreign scholars. I think however it is not mere obstinacy
which prompts me to follow my own course in this matter, even
Ixii INTRODUCTION.
against the advice of friends for whoso judgement I have the highest
respect, and who have studied the subject far more deeply than I
can pretend to have done.
It appears to me that this apparently unimportant question is
not obscurely connected with the larger question whether the Classics
are still to form the staple of higher education amongst us. If their
claim to do so is to be allowed, they must show good reasons
for it, and they must at the same time leave room for other more
immediately pressing studies. I believe that this claim will be
allowed in so far as the study of the Classics supplies the necessary
instrument for entering into the life and thought of the ancient
world, and one of the best instruments for learning the laws which
regulate the expression of thought.But the Universities will have
to see to more thoroughly than it has yet
it that this is done far
been done and for this purpose it will be necessary to drop some
;
of the impedimenta which now occupy the time of the learner

without tending, in any corresponding degree, to discipline and
feed the mind. Yet, of late years, it seems to me that the burden
of the impedimenta has been added to rather than reduced by the
new importance which has been given, to questions of etymology and
orthography. No doubt a wonderful advance has been made in these
departments, and, as special subjects for investigation, they naturally
and rightly attract to themselves the attention of leisured scholars,
but I cannot think they should be made so prominent as they
have been in College and University examinations. Viewed in
relation to the main ends of a classical education, I hold that
spelling is simply a necessary evil, and that, for practical purposes,

the best spelling is that which obtrudes itself least, and least diverts
the attention of the reader from the thought of the writer. In
books therefore which are printed for ordinary reading, we should
not seek to reproduce the spelling of a particular age or of a par
ticular author, except where, as in Chaucer, it may be needed to
show the scansion of a line, but we should endeavour to give the
normal spelling of the language after it assumed a fixed and sta
tionary form; just as we do not in our common Shakespeares repro
duce the inconsistent spelling of the early folios and quartos, though
lor the purpose of studying the history of the language we rightly
1
print facsimiles of these In Latin it is generally agreed that the

.
1
Sec on tins subject the very- sensible remarks of Ritschl, Opitsc. n pp. 722
foil, and 728. I cau but echo his final words, spoken with reference to tho
TEXT AND OKTHOGRAPHY. Ixiii
language attained its highest formal development in the period

which may be named after Quintilian, between Nero and Hadrian,
according to Brambach (Ilulfsbuchlein f. Lot. Rechtschreibung, p. vn),
between the death of Augustus and that of Trajan, according
to L. Meyer (Orthographiae Latinae Summarium p. 5). The latter
lays down the following rules for our modern spelling of Latin :
ne inaequalitate scribendi aut oculi ojfendantur legentium aut in

errorem inducantur animi, scriptura nostra reddi oportet ad certue
usum ac morem aetatis, et quidem ejus, qua ipsa lingua scriptorum
pariter ingeniis et studiis grammaticorum ad summani est adducta

perfectionem ; and in p. 6, praeterea ut in sermone, ita in scriptura
tamquam scopulum nos fugere oportet quaevis inusitata.
Adopting these rules, it will follow first, that we need not
trouble ourselves to frame a conjectural text, such as Cicero might
have written, but should use the undoubted spelling of the latter
half of the first century A.D. ; and secondly, that where this spelling
itself was variable, as in the u or i of the superlative terminations,
and the i or e of the accusative plural of i-nouns, we should select

one mode and adhere steadily to that. In making the selection
I should myself wish to apply to our own case the principle
suggested by Meyer s second rule, that, of two allowable spellings,

that should be preferred which is usitatius, least of a novelty to
ordinary English readers.

Turning now to Miiller s text I find there several examples of
inconsistent, and some of unusual and, as I believe, incorrect spelling.
This is the more to be wondered at, because in his excellent review
of Baiter and Halm s ed. in the Jahrb. f. Cl. Philol. for 1864,
vol. 89, p. 261 foil, he condemns a similar inconsistency in them.
The following are the points in which the spelling in my edition

will be found to differfrom that in Miiller s :
(1) I have always given the superlative termination in -imus;

Miiller at times has the form in -umus. Thus we find facillume
9, but facillimum 61 ; turpissume 29, but turpissime 93 ;
simillumus 49, but simillimus 98 ; praestantissumus 47, but
praestantissimus 96 ; also levissumus 13, vaferrumus 39.
attempt to expel the old German forms genitiv , Virgil :

m/ige dock nicht
(leutschcr Pedantismus einen Scliatten auf deutsche W issemchaft werfen, dcr
Ijt ycn diesc sclbst den Spott dcs weitern Krcises dcr Gebildcten herausfordern muss!
Ixiv INTRODUCTION.
(2) I have always written ^<, after v; Miiller generally does so,
e.g. -cult in 13, 33, 34, GO; wdtis in 89, 103, 107; Vulcunus
81 ;
but volt in 41 ;
vohis 93 ; Volcanus $ 83 and 84.
(3) I have always written es in the Ace. PI. of the i- declension ;
Miiller usually has is, but we find ittilcs, salutares, 38, inmortales
45, leves 59, similes 90, 91, venerantes 85, nodes 54 though
partis comes just before. Baiter consistently gives -is in all cases.
(4) I have regularly assimilated, where it was allowable, because

there is no doubt that assimilation was the tendency of the Latin
language, and was practised in speaking even in the exceptional

caseswhere it was necessary to preserve the spelling unaltered for
the purpose of distinctness or to show the etymology, as in adsnm
(Roby, Vol. I. p. 49 n.); Miiller as a rule does not assimilate, but we

find exceptions, as in regard to the assimilation of in before labials :
before b; inbecillus 122, but imbecillus 45.
p ; inpurus G3, inpudenter 69 &c.. but inipius 03, impendeo

45. (Baiter in both cases keeps in.).
So conprehensio 94, but
comprefiendo 30.
m ; inmensus 22, and inmortalis frequently.
in before linguals :
1.
12; so conligatus
inlustris 9, but colligo 4, compa.ro 1 G
(where Baiter has conliyo and conparu).

r. inrigo 120, inrideo 101.
Assimilation of d:
before p, adpeto 104, but appeto immediately after; so adpulsus,

adprehendo, but appareo 37, apparatus 20, appello 3G.
f. adjluo 49, but ajjluo 114 and ajjluentla 51, adfcctus 3G,
but afflcio 19; so adfero, adjlrmo &.c.
r. udrideo 17 and 97, but arripio 77.
I. allicio 11G.
s. adsentior 12, adsequor 23, adsidue 114.
/. attinet 84.
a,, ad n no 113.
c. accurate 15.
. / ddgredior ->~.
(5) I have always preserved

an s following x in composition ;
Mtiller varies, giving exsistnnt 97, vjcistat 49, cjstitit 12 aud 21,
cjctitit 55 and 91, extimjui 29.
TEXT AND ORTHOGRAPHY. Ixv
In regard to nouns borrowed from the Greek I have followed

(6)
Madvig s rule (Gram. 33 obs. 3), Where both forms are in use, it
is better to adhere to the Latin in accordance with the principles
,
laid down by Quintilian I 5 G3 and Cicero Alt. vi 9, (see the

quotations in Eoby 471, 482). Thus I have always used the
termination -em for the Ace. of Greek nouns in -es, whereas Miiller
writes, at one time, Socraten (i 93), Timocraten (i 93), Simoniden
(i Nausipkanen (i
60), 93), Cleanthen (m 5), but more generally
Socratem (i 31), Timocratem (i 113), Simonidem (Div. I
56), Empe-
doclem, Aristotelem, Ganymedem, Archimedem, Euphratem, Xeno-
phanem &c. So I have written ibim, Apim in I 82, where Miiller
has Apim but ibin : I have uniformly written Zeno, but in 70 Miiller
gives Zenon.
(7) I have always written di in the Nona, and dis in the Abl. ;
Miiller uses di or dei, dis or deis indiscriminately.
(8) 72 where Miiller has Lycio, but in

I have written Lyceo in
Div. 8 and 22 he gives the spellings Lyceum, Lyceo.
i. Where he
writes oportune 15, oportunitas 92 benivolentia 58, Xerses ,
115, Aryia have written with Baiter opportune, opportunities,

82, 1
benevolentia, Xerxes, Argiva. In one instance, incoho, I have pre
ferred the less usual spelling to the ordinaiy inchoo (which Miiller
keeps) not merely on the ground that it has most authority in its
favour, but because it is the more rational, as showing better the
etymology and probably also the pronunciation.

Thus far I have not departed much from the prevalent usage
in the latest editions. I have now to plead guilty to two heresies.
The first is that I have used the character J for the consonantal I.
My reasons for doing so are as follows (1) the use of J, to dis :
tinguish the consonant from the vowel I, seems to me to stand on

the same footing with the use of to distinguish the consonant V
from the vowel U. Neither use was known to the ancients, but
convenience has led most editors to preserve the distinctive "V,
indeed Madvig, who had dropped it in his first edition of the

De Finibus, returned to it in the later editions ;
and all who write
on the phonetics of Latin are compelled to mend the unscientific
orthography of the Romans by treating the J and V as distinct
letters known by distinctive characters. (2) It might perhaps be
1
See bis own remarks on the uutrustwortliiness of MSS in their spelling of
double letters, 1. c. p. 138.
Ixvi INTRODUCTION.
somewhat bold for us in the nineteenth century to commence a

reform of the alphabet which Cicero used, but in the first place
we do not commence the reform, we merely keep the spelling
which the common sense of preceding centuries has handed down
to us; and in the next place we know from Quintilian i 4 11,
that Cicero himself felt the need of distinctive marks for the con
sonantal and the vowel I, and that it was his practice to double
the I in writing such a word as Ajax. Though this symbol did not
pass into general use, yet it was felt by others that some sort of
distinctive mark was needed, and a tall I was occasionally employed
in the imperial times to denote the consonantal sound of I. If the
intervening generations have provided us with a more convenient

character, I do not see why we are to throw away this advantage,
any more than we do those of punctuation or of the discriminating
types, which were equally unknown to the Romans. I may be
allowed by the way to express my regret that Baiter, in common
with many German editors, has ceased to mark the beginning of
the sentence by a capital letter, thus making it more difficult
to glance rapidly over a page and catch the general sense. What
was the motive for this beyond a mere love of change in trivial
details I amunable to conjecture.
If I may hopethat my use of the letter J, as above explained,
may be conceded, as at worst a venial error, I fear that the par

ticular use of it, which I am about to confess, can only be viewed
in the light of a mortal sin by philologists of the modern school.
I refer to my retention of the oldfashioiied spelling of the compounds
of jacio, conjicio rejicio disjicio for conicio rcicio dissicio. As there
can be no doubt that the latter was the usual spelling of the
Quintilian age, how am I to defend the infringement of the rule,
which I have myself laid down above ? My answer is that rules
must give way to principles, and the principle of good spelling
is that it should represent correctly the etymology and the pronuncia
tion of the word, neither of which is done by the spellings in ques

tion. Another inconvenience arising from the omission of the J is
that the laws of prosody will thus be broken in almost all the cases
in which the compounds of jacio appear in Latin verse. In urging
these objections 1 do no more than repeat what was said by the
ancients themselves. Cellius has a chapter on this very subject
(.V. A. iv 17) in which he finds fault with the omission of the
consonantal / in the compounds of jncio, as confusing versification

APPENDIX ON DAVIES MSS. Ixvii
and giving rise to a wrong pronunciation. He quotes hexameter

lines containing the words and says many
obiciebat, conicere, subicit,
readers lengthen the first vowel in order to make the lines scan, but
ob, con and sub are essentially short syllables and only lengthened
by the consonant which follows, secunda enim litera in his verbis per
duo i, non per unum scribenda est ; nam verbum ipsum non est icio
sed l
iacio et praeteritum non icit facit, sed iecit . Id ubi compo-
situm est, a litera in i mutatur, sicuti fit in verbis insilio ,
et
1
incipio , atque ita vim consonantis capit, et idcirco ea syttaba pro-

ductius latiusque paulo pronuntiata priorem syllabam brevem esse non
patitur. Then he goes on to say that quod apud Vergilium positum

invenimus inice ,
sic esse iniice ,
ut supra dixi, et scribendum et
legendum sciamus. I should wish therefore to keep the spelling
withj in all except the rare cases in which the consonantal i ceases
to exercise any influence on the quantity of the preceding syllable, as
in reice Verg. Ed. in 96, ddicit Mart, x 82 1. In such exceptional
cases the spelling would be changed as in other cases of syncope
or diaeresis.
APPENDIX ON DAVIES MSS.
It is a curious fact that, of the six MSS used by Davies for his
edition of the Natura Deorum, viz. the Codex Regius, Bp. Moore s
copy of the Stephanus edition containing two marginal collations
(styled by Davies Codices Elienses), the MS lent to him by Dr Richard
Mead (Med.} and those belonging to the Cambridge University
Library (Cant.) and to the Library of Lincoln College, Oxford (Line.),
all but the two last have disappeared. In order to save trouble to
others who may be interested in the text of Cicero, and also in the
hope that possibly some one among my readers may be able to sup
plement my account with further information, I print here all that
I have been able to ascertain about the history of the lost MSS.
In the Preface to the 1st edition of the N.D. 1718, Davies de
scribes the Codd. El. as follows : usurti editionis /Stephanicae cum
duobus optlmis MSS collatae dedit summits mei, dum in vivis erat,
patronus, Joannes Morus, nuper Eliensis Episcopus. Ten years
later, in the Preface to his edition of the De Legibus, he speaks more
1
Fortassis legendum itaque prima i vim : ita vidctur enatum ex more
librarionim exarantium I* pro prima Otho s note in . loc.
Ixviii INTRODUCTION.
slightingly of the value of these readings Ellens. varias lectiones

:
significat, quas ex MS quodam vir doctus edltioni Roberti Stephani

A. D. MDXXXIX adlevft. Iste codex, quantum judlcare datur, non
maynam prae se tulit vetustatem. It will be seen that Davies here
employs the Sing. Codex, as lie also does in the list of MSS used
by
him 1725 (collationem MS factam in ex-
for the Acadernica I, A. D.
emplari editionis Strphanicae) while for Acadernica II he mentions on

the same page varias lectiones ex dttobus MSS excerptas et adlitas orae
editionis Stephanicae. Yet again, after having stated in the Preface
to the 1st ecL of the Tusculaus 1708, that Bp. Moore had lent him
his Stephanus cum duobus optimis Ji/.ss collatam, he adds in the 2nd
ed. 1723 hos Eliensem primum ac secundmn norninavi: Us nunc
arccssit ab eadem manu tertius in j)eryamena scriptus, and cites all
three together in his notes as Elienses tres, e.g. on nisi, haereret I 27.
From this it would appear that the collations of the two codices were
in the same handwriting, and that Davies, after he had brought out
his 1st ed., discovered in Bp. Moore s Library a complete text of the
Tusculans copied out by the writer of the collations. No mention is
made of these MSS in the Preface to either of the editions of the

De Divinatione and De Fato 1721 and 1730, nor have I come across
any reference to them in the notes to the De Divinatione, but Cod. El.
appears frequently in the notes to the De Fato.
Bentley and Letters furnish some additional information
s Life
on the In July 1692 Bentley, writing

earlier history of the Codices.
to Graevius, who was then engaged on a new edition of his Cicero,
informs him that Moore, at that time Bishop of Norwich, is pre
pared to send him lectiones variantes in Libris Philosophicis Ciceronis,
quas ex vetusto codice descripserat qv.idam in ora ed. Rob. Stephani in
fol. Graevius, in his reply (Sept. 1092), accepts with thanks the
Bishop s offer, but says that he must finish the orations before he can
proceed to the Philosophical works. In Jan. 1G93 Bentley writes
again to say that the Bishop will send the volume itself, and remarks
in reference to the value of the readings quantivis esse pretii re ipsa
comperies. Graevius, writing in the following December, acknow

ledges the receipt of the volume, which, he says, he will guard nir/ris
dilir/entius uvis; all posterity shall know how grateful he is to the
lender. Frequent allusions to the book appear in the subsequent
correspondence, but Graevius is still too busy to make use of it, until
at last the Bishop becomes impatient, and Bentlcv writes in Aug.
1702 saepe iniki aurem veUit ccleberrimus Praes>d Norvicensis <le
APPENDIX ON DAVIES MSS. Ixix
Codice suo, quern jam per decennium, opinor, apud te detines. Op

timum esset si velles tibidescribere, et codicem hue r emitter e; dolet
enim bonum librum tarn diu bibliot/tecae suae locupletissimae
tarn
deesse. To this Graevius replies Nov. 1702, describendas varias
mandavi juveni, ne longius justo retineatur hie liber. Proximo vere
ut salvus Viro Summo curae; and again in De
reddatur mihi erit
cember Cicero in quo nunc describcndo sudat adolescens redibit ad

vos proximo, cum hirundine. The correspondence closes with a letter
from Burmann in the following month, Jan. 15 1703, announcing
Graevius death.
It would be interesting to know whether the collation made by
the adolescens was ever completed, and whether it is still in existence
at Utrecht or elsewhere. The volume itself must have been returned
to its owner, as by him to Davies for his 1st ed. of the
it was lent
Tusculans, which appeared in 1709, and seems to have been used by

the latter until his death in 1732. As Bp. Moore s Library was
purchased by Geo. I and presented to the University of Cambridge
in 1715, the Stephanus ought to have found its way to the Univer
sity Library, and to be

now safely locked up in one of the cases
there, but Mr Bradshaw, the present learned Librarian, informs me
that he can discover no trace of it, nor is there anything to be heard
of it at Queens College, of which Davies was President.
I turn now to the Codex Regius which is described as follows in
Davies preface to the N.D., MSS Elienses excipit Codex membrana-
ceus in Bibliotheca Regia Londini servattis, cujus mihi copiam fecit
Richardus Bentleius. The same MS
is described in the Preface to
the De
Legibus as belonging to the Royal Library at St James ;
mutilus est, nee ultra mediam partem libri secundi progreditur. Est
annorum, ut videtur, cccc. It was also used for the Academica Bk. II
and for the De Divinatione and De Fato, but apparently not for the
Tusculans, where Reg. stands for a Paris Codex. Bentley who suc
ceeded Justell as "Library Keeper to His Majesty James
at St in
"
April 1G94, wrote in May to Graevius, offering to send him variantes

lectiones ex duobus vetustissimis Codd. ex Bibliotheca Regia Sancti
Jacobi, but it does not appear whether they were ever sent. As the
King s Library was removed in 1752 to the British Museum, these
two codices ought now to be there, but by a strange fatality these
also have disappeared. Is it possible that they were among the 200
volumes destroyed or greatly injured by the fire at
Abingdon House
in 1731, on which see Monk s Life of Bentley, n 308.
Ixx INTRODUCTION.
Of I know nothing beyond the fact that it was used by

^fe<t.
Davies for the Tiisculans, De Lojibus and De Dlvinatlone as well as

for the Xatura Deorum, and that in the preface to the De Leyilux he
describesit as a MS of about 300 years old.
As
regards the value of these MSS, Madvig in his Preface to the
De Flnibus makes a broad distinction between Cod. El. 1 and C od.
El. 2, considering the latter to belong either to the better or to the
mixed class of MSS, while he has no hesitation in classing the former
with the inferior MSS. He finds fault with Davies for so frequently
confounding the two. In the 1st book of the N. D. I notice three
generally accepted readings, which rest either wholly or chiefly on

the authority of Cod. El., inscientiam 1, vim 39, csse 8G ; and
two 2nd Bk. resting on Cod. Reg., nir-ptam dicunt
in the GG, /tic
quaerat quispiam 133. It is evident from these facts that it would

be of great service to Ciceronian criticism, if the MSS could be re
covered and carefully collated.
EXPLANATION OF SYMBOLS 1
.
A. Codex Lcidcnsis (Yossianus) no. 8-1, written in the xith century (C in

Moser s ed.)-.
B. Codex Leidcnsis (Vossianus) no. 86, written in the xnth century (13
in
3
Moser) .
C. Codex Leidensis (Heinsianus) no. 118, written in the xnth century (A in

Moser, H in Baiter) 4
.
E. Codex Erlangcnsis no. 38, written in the xvth century (N of Moser).
P. Codex Palatinus no. 1519, a defective but very ancient us, containing
i 2775, ii 1C GS, 111-156, 162168, in G 95.
V. Codex Yindobonensis no. 189, written in the xth century. Defective,
wants the whole of Bk i, and Bk n 116, and 86 92 5 .
U. Codex Uffcnbachianus, formerly in the possession of Creuzer, now tbe

property of Samuel Allen, Esq., written in the xvth century, collated by
Mr J. S. Reid and myself (G in Moser).
T. Another xvth century codex belonging to Mr Allen; small 4to. parch
ment; injured by late corrections, which often make it impossible to decipher
the original reading ;
collated by myself.
1
The account of the first six .v?s is taken from the 2nd ed. of Orelli as revised by TCaiter ISfil.
says of this N. Jahrb. x 144 A is an arbitrary text, inferior to both li and V. The
2 Miiller
writer omits what lie could not make sense of.
3
15 is taken directly from the archetype of the existing MSS, according to Halm, but the writer
mistakes the abbreviations &c. Alullcr l.r. 1 rnm the description in Orelli it would seem as if
S SI of Jik i were wantini;, but 15 is often cited in the critical notes on these S, and it is evident
t>4
from liaku s ed. of the De. Leiilbux p. 105, that these paês are simply misplaced in the Codex.
4 C is carelessly written, but without deliberate alteration of the older M.s . AI tiller /. c.
B V is the nearest approach to the archetype. Its marginal readings of the h rst hand arc correc
tions from the archetype AUiller /. . <;.
EXPLANATIONS OF SYMBOLS. Ixxi
Oxf. e. o. u. Four Oxford codices, e in the Bodleian bears date 1459, o

\j/.
at
Merton stated in Coxe s Catalogue of MSS to belong to the 12th century, u at
Lincoln (Line, of Davies) assigned to the 15th century, \j/ at Balliol also of the
loth century. These are collated in the Oxford edition of 1783.
G. Codex Glogavensis, used by Heindorf, contains certissimas emenda-

tiones, Baiter pref. to De Finibus.
Bed. Codex Behdigerianus, used by Heindorf.

El. Beadings from two ancient codices transcribed on the margin of
Bp. Moore s copy of the edition by Bob. btephanus 1539, collated by Davies
under the name Codd. Elienses. Davies rarely distinguishes between the two
codices.
Beg. Codex Begius belonging to the Boyal Library of St James ,

used by
Davies, now lost.
Mars. Ed. Petri Marsi, Venice 1508.
Asc. Editio Ascensiana, Paris 1511.
Than. Ed. Jac. Thanneri, Lips. 1520.
Herv. Ed. Hervagiana, Basil 1534.
The letters BHIKLMNCC in thick type denote the MSS (all but C contained in
the British Museum), and a
RW
the editions collated by Mr Swainson. See
his description of these prefixed to the collations given at the end of this volume.
B and K are the most important of these MSS. Sometimes readings will be found
in my critical notes, which are not given in Mr Swaiusou s collation. These
have been added by myself from personal examination of the MSS.
X. denotes the consensus of Orelli s MSS.
Mus. denotes the consensus of the Museum MSS, so far as the contrary is not
stated.
[ ]
The present editor, thinking it more satisfactory that the evidence for
each reading should be given in a positive form, has made use of square brackets
to signify that the MSS denoted by the inclosed letters are presumed, ex silentio
on the part of previous editors, to show a given reading.
+ denotes that the same reading occurs in other MSS besides those cited.
Or. The revised Orelli, 1861.
Ba. Stereotype ed. of Baiter, 1864.

Sch. Schb mann s 4th ed. 1876.
Mu. C. F. W. Miiller s ed. 1878.
edd. denotes the consensus of the four editions. It is always stated when the
reading in one of these differs from that of the text.
Ed. denotes that the present editor is responsible for a reading.
M. TULLII CICERONIS
DE NATUKA DEORUM. .
LIBER PRIMUS.
I. CUM multae res in philosophia nequaquam satis adhuc 1
xplicatae sint, turn perdifficilis, Brute, quod tu minime ignoras,

t perobscura quaestio est de natura deorum, quae et ad agni-
ionem animi pulcherrima est et ad moderandam religionem
ecessaria. De qua tarn variae sunt doctissimorum hominum
t
imque discrepantes sententiae, ut magno argumento esse de-

causam [id est, principium philosophiae] esse inscientiam,
ea>
rudenterque Academicos a rebus incertis assensionem cohi-

uisse. Quid est enim temeritate turpius, aut quid tarn teme-
arium tamque indignum sapientis gravitate atque constantia
uam aut falsum sentire aut, quod non satis explorate perceptum
it et cognitum, sine ulla dubitatione defendere ? Velut in hac 2
2 sint X, sunt Asc. K. 3 agnitionem [ACE] Mus. cognitionem BO.

qua tarn XBKL, qua quod tarn several of Moser and HMNCR, qua quidem
im G Heind., qua cum tarn Ba. sunt Asc. [BÊjKVO 1 !! + sint AB BCHMO 2 Ba.
,
ut Asc. B 2 UILO (erased by corrector), om. AB J CEBK-f Ba. id magno Or. Ba.
fter Ernesti. esse debeat sententias ( 2) om. AC BEMR. debeat BC 2 E
nd MSS generally, debeant L Sch., debc,nt M
(of Moser) Ba. 7 causam
principium Asc. C (recentl manu margini adscriptum) El.UTHILNV, causa
2
i est
rincipium B E, causa et principium B-0, causam Or., principium Ba, causam

1
5
principium Sch. Mu., causam esse inscientiam Wytt. Heind. Creuz. id est
-inscientiam om. C. esse inscientiam El., esse scientiamMSS generally, esse sen-
mtiam HN. 9 turpius Asc. Palat. 3 Herv. El. Oxf.^C 2, fortius MSS generally,
icdius Manutius, Klotz.
M. C. 1
2 DE NATURA DEORUM.
quaestione pleriquc, quod maximc veri simile cst, ct quo omncs

duce natura trahimur, deos esse dixerunt, dubitarc se Protagoras,
o * J
nullos esse oranino Diagoras Melius et Theodorus Cyrenaicus

-
putaverunt. Qui vero deos esse dixerunt, tanta sunt in varie-
tate et dissensione, ut eorum molestum sit dinumerare senten-
tias. Nam et de figuris deorum et de locis atque sedibus et
actione vitae multa dicuntur, deque his summa pbilosophorum
dissensione certatur; quod vero maxime rem causamque con-
tine t, utrumagant, nihil moliantur, omni curatione et
nibil
administratione rerum vacent, an contra ab iis et a principio i
omnia facta et constituta shit et ad infmitum tempus regantur

atque moveantur, in primis magna dissensio est, eaque nisi di-
judicatur, in summo errore necesse est bomincs atque in maxi-

3 mar um rerum ignoratione versari.
- II. Sunt enim pbilosopbi
et fuerunt qui omnino nullam habere censerent rerum humana- i
rum procurationem deos. Quorum si vera sententia est, quae

potest esse pietas, quae sanctitas, quae religio ? Hacc enim
omnia pure atque caste tribuenda deorum numini ita sunt,
si animadvertuntur ab iis et si est aliquid a dis immortalibus

hominum generi tributum. Sin autem di neque possunt nos 2-
juvare nee volunt nee omnino curant nee quid agamus animad-
vertunt nee est quod ab iis ad bominurn vitam pennanare
possit, quid est quod ullos dis immortalibus cultus, honores,
preccs adhibeamus ? In specie autem fictae simulationis, sicut
reliquae virtutes, item pietas inesse non potest, cum qua simul 2
sanctitatem et religionem tolli necesse est, quibus sublatis pcr-
4 turbatio vitae sequitur et magna confusio ; atque baud scio an

pietate adversus deos sublata fides etiam ct societas generis
bumani et una excellcntissima virtus, justitia, tollatur. Sunt
autem alii pbilosophi, ct ii quidcm magni atque nobiles, qui 3 (
deorum mente atque ratione omnem muudum administrari et

2 trahimur Cobet Fa. Lect. p. 4CO (tra- lost after natura cf. Off. i 18 trahimur
ctducimur), vehimur Asc. U. Mus. Klotz, venimiis BECO Or. Ba. Mu. Sch.,vcni-
imus C-. 3 Cyrenaicus MSS, Cyrenacus G. Ba. 4 [putaverunt] Ba. after
Bake. 5 dinumerare B 5 C 2 EC, annumerarc Asc. UEI8,innumerare B 1 , enumerare
Klotz. 7 his Asc. CUB, is (superscr. h) A, iis BN + Or. Ba. Sch. 9 con-
tinet MSB generally, cont est Asc.U + cf. the next note.
.
, 12 in primis C
Oxf. ^ Manutius, in primisque CEU Mus, in primis quae AB. dijudicatur AB 1
CE + dijudicetur B - UH, cf. Madv. Fin. u 8G.
, 11) iis odd., hi* MSS
generally.
LIB. I CAP. I IV 2 7. 3
regi censeant, neque vero id solura,

sed etiam ab isdem homi-
num vitae consul! et provider! ; nam et fruges et reliqua, quae
terra pariat, et tempestates ac temporum varietates caelique
mutationes, quibus omnia, quae terra gignat, maturata pubes-
5 cant, a dis immortalibus tribui generi
humano putant multaque,
quae dicentur in his libris, colligunt, quae talia sunt, ut ea ipsa
diimmortales ad usum hominum fabricati paene videantur.
Contra quos Carneades ita multa disseruit, ut excitaret homifies
non socordes ad veri investigandi cupiditatem. Res enim nulla 5
10 est, de qua tanto opere non solum indocti, sed etiam docti dissen-
tiant ; quorum opiniones cum tarn variae sint tamque inter se
dissidentes, alterum profecto potest, ut earum nulla, alterum

fieri
certe non potest, ut plus una vera sit.

III. Multum autem fluxisse video de libris nostris, quos 6
15 complures brevi ternpore edidimus, variumque sermonem, partim
admirantium undo hoc philosophandi nobis subito studium
exstitisset, partim quid quaque de re certi haberemus scire
cupientium. Multis etiam sensi mirabile videri earn nobis

potissimum probatam esse philosophiam, quae lucem eriperet
20 et quasi noctem quandam rebus offunderet, desertaeque disci-
plinae et jam pridem relictae patrocinium necopinatum a nobis

egse susceptum. Qua quidem in causa et benevolos objurga- (5)
tores placare et invidos vituperatores confutare possumus, ut
alteros reprehendisse paeniteat, alteri didicisse se gaudeant ;
25 nam qui admonent amice, docendi sunt, qui inimice insectantur,

repellendi. Nos autem nee subito coepimus philosophari riec
mediocrem a primo tempore aetatis in eo studio operam curam-
qu consumpsimus, et, cum minime videbamur, turn maxime
philosophabamur, quod et orationes declarant refertae philoso-
30 phorum sententiis et doctissimorum hominum familiaritates,
quibus semper domus nostra floruit, et principes illi, Diodotus,
Philo, Antiochus, Posidonius, a quibus instituti sumus. Et si 7
omnia philosophiae praecepta referuntur ad vitam, arbitramur
nos et publicis et privatis in rebus ea praestitisse, quae ratio et
35 doctrina pracscripserit. IV. Sin autem quis requirit, quae causa
6 ea ipsa iiss, corr. ead. m. in ei ipsi B, et ipsi Bouh, ea ipsi Heind. after
Ern. 14 multum susceptum follows after repellendi (1. 26) in all tho
MSP and edd. See Comm.
12
4 DE NATURA DEORUM.
nos impulcrit, ut hacc tam scro litteris mandarcmus, nihil est,
quod expedire tam possimus. Nam cum otio langueremus,

facile
et is esset rei publicao status, ut earn unius consilio atque cura
gubernari nccesse cssct, primum ipsius rci publicae causa philo-

sophiam hominibus explicandam putavi, magni cxisti-
nostris 5
mans laudem civitatis res tam graves
interesse ad decus et ad
8 tamque praeclaras Latinis etiam litteris contineri eoque mo ;
minus instituti mei paenitet, quod facile sentio, quam multorum

lion modo discendi, sed etiam scribendi studia commoverim.
Complures enim Graecis institutionibus eruditi ea, quae didicc- 10

rant, cum civibus suis communicare non poterant, quod ilia,
quae a Graecis acccpissent, Latine dici posse diffiderent. Quo

in genere tantum profecisse videmur, ut a Graecis ne verborurn
9 quidem copia vinceremur. Hortata etiam est, ut me ad haec
conferrem, animi acgritudo fortunae magna et gravi commota 15
injuria; cujus simajorem aliquam levationem reperire potuissem,
non ad hanc potissimum confugissem ea vero ipsa nulla ratione
;
melius frui potui, quam si me non modo ad legendos libros, sed

etiam ad totam philosophiam pertractandam dedissem. Omnes
autem ejus partes atque omnia membra turn facillime noscun- 20
tur, cum quaestiones scribendo explicantur

totae est enim ;
admirabilis
quaedam continuatio seriesque rerum, ut alia ex alia
10 nexa et omnes inter se aptae colligataeque videantur. V. Qui
autem requirunt, quid quaque de re ipsi sentiamus, curiosius id
faciunt, quam necesse est; non enim tam auctores in disputando 25
quam rationis momenta quaerenda sunt. Quin etiam obest
plerumque iis, qui cliscere volunt, auctoritas eorum, qui se
docere profitentur; desinunt enim suum judicium adhibere, id
habent ratum, quod ab eo, quern probant, judicatum videut.
Nee vero probare soleo id, quod de Pythagoreis accepimus, quos 30
ferunt, si quid affirmarent in disputando, cum ex iis quaere-
retur, quare ita esset, respondere solitos :
Ipse dixit .
Ipse
autemerat Pythagoras. Tantum opinio praejudicata poterat,
11 ut etiam sine ratione valeret auctoritas. Qui autem admirantur
nos hanc potissimum disciplinam secutos, iis quattuor Acade- 35
22 alia ex alia nexa [X], alia ex aliis ncxa B 1
,
aliae ex aliis nexac MNC.
25 auctores ACE [Mus], auctoritates B Heiud., auctoritatis El. Davics. 35 iis
R Mu., his MSS arid edd.

LIB. I CAP. IV VI 7 13 5
micis libris satis responsum videtur. Nee vero desertarum
relictarumque rerum patrocinium suscepimus non enim homi- ;
num interitu sententiae quoque occidunt, sed lucem auctoris

fortasse desiderant ut haec in philosophia ratio contra omnia
;
5 disserendi nullamque rem aperte judicandi profecta a Socrate,

repetita ab Arcesila, confirmata a Carneade usque ad nostram
viguit aetatem quam nunc prope modum orbam esse in ipsa
;
Graecia intellego. Quod non Academiae vitio, sed tarditate

homiuum arbitror contigisse. Nam sisingulas disciplinas per-
10 cipere magnum est, quanto majus omnes? quod facere iis
necesse est, quibus propositum est veri reperiendi causa et con
tra omnes philosophos et pro omnibus dicere. Cujus rei tantae 12
tamque difficilis facultatem consecutum esse me non profiteer,
secutum esse prae me fero. Nee tamen fieri potest ut, qui
15 hac ratione philosophentur, ii nihil habeant quod sequantur.
Dictum est omnino de hac re alio loco diligentius, sed,
quia
nimis indociles quidam tardique sunt, admonendi videntur sae-
pius. Non enim sumus ii, quibus nihil verum esse videatur,
sed ii, qui omnibus veris falsa quaedam adjuncta esse dicamus
zo tanta similitudine, ut in iis nulla insit certa judicandi et assen-
Ex quo exsistit illud, multa esse probabilia quae,
tiendi nota.
quamquam non perciperentur, tamen, quia visum quendam

haberent insignem et illustrem, iis sapientis vita regeretur.
VI. Sed jam, ut omni me invidia liberem, ponam in medio 13
>5
sententias philosophorum de natura deorum. Quo quidem loco
convocandi omnes videntur, qui, quae sit earum vera, judicent.
Turn demum mihi procax Academia videbitur, si aut consense-
rint omnes, aut erit inventus aliquis, qui, quid verum sit, inve-
nerit. Itaque mihi libet exclamare, ut est in Synephebis :
30 Pro deum, popularium omnium, omnium adulescentium

Clamo, postulo, obsecro, oro, ploro atque imploro fidem,
12 [philosophos] Ba. after Bake. 21 [Ex quo regeretur] Or. Ba. after
Heind. existit ACEBCM + , existit et BUTHIL, exstititKB Or. Ba. Sch. Mu.
after Heind. 23 iis Or. Ba. Sch. Mu., his MSS. 29 ut est in Synephebis
Mu., ut in Synephebis est Sch., ut ille in Synephebis Or. Ba. after Ursinus, ut
in synefebis A, ut...inefebis B, ut insine febis C, ut Terentius in ephebis E, ut
Plautus in synephebis OU, ut Statius in Synephebis Mars. Lambinus. 80 om
nium omnium Manutius, omnium uss.
G DE NATURA DEORUM.
non levissima de re, ut queritur ille in civitate fieri facinora
capitalia,
ab amico amante argcntum accipere meretrix non vult ;
14 sed ut adsint, cognoscant, animadvcrtant, quid de rcligione, pic-

tate, sanctitate, caerimoniis, fide, jure jurando, quid do teinplis, 5
delubris sacrificiisque sollemnibus, quid de ipsis auspiciis, quibus
DOS praesumus, existimandum sit haec enim omnia ad hanc de
;
dis immortalibus quaestionem referenda sunt. Profecto eos
ipsos,qui se aliquid certi habere arbitrantur, addubitare coget

doctissimorum hominum de maxima re tanta dissensio. 10
15 Quod cum saepe alias, turn maxim c animadverti, cum apud
C. Cottam, familiarem meum, accurate sane et diligenter de dis
immortalibus disputatum est. Nam cum feriis Latiuis ad cum
ipsius rogatu arcessituque venissem, offendi eum sedentem in
exedra et cum
C. Velleio senatore disputantem, ad quern turn 15
Epicure! primas ex nostris hominibus deferebant. Aderat etiam

Q. Lucilius Balbus, qui tantos progressus habebat in Stoicis, ut
cum excellentibus in eo genere Graecis compararetur. Turn, ut
me Cotta vidit, Peropportune, inquit, venis; oritur enim mihi
magna de re altercatio cum Velleio, cui pro tuo studio iion est 20
16 alienum te interesse. VII. Atque mihi quoque videor, inquam,
venisse, ut dicis, opportune. Trcs cuim trium disciplinarum
principes convenistis. M. Piso si adesset, nullius philosoplriae,
earum quidem quae in lionore sunt, vacaret locus. Turn Cotta:
Si, inquit, liber Antiochi nostri, qui ab eo nuper ad liunc 25
Balbum missus est, vera loquitur, nibil est, quod Pisonem, fami
liarem tuum, desideres; Antiocho enim Stoici cum Peripateticis
re concinere videntur, verbis discrepare; quo de libro, Balbe,
velim scire quid sentias. Egone? inquit illc: miror Antiochum,
liominem in primis acutum, non vidisse interesse plurimum 30
inter Stoicos, qui bonesta a commodis non nomine sed genere
3 non vult MSS, ncvoU Or. Ba. Sch. after F. A. Wolf. 13 est B (superscr. sit)
C, sitACEUMus. 16 Epicurci C Mu., Epicurii Or. Ba. (but Eplcurci else
where), Epicuri MSS (so A has mediterranii, B mcditcrrani in 88). 21 atque

CEB Sch. Mu., atqui AB (according to Mu. Adn. Grit, but Or. gives adqui A) UK
Asc. Or. Ba. 23 M. Piso El. UHILNOC, M. enim Piso Asc. MRG Or. Sch., M. N.
Piso ABE + ,
G. enim Piso K, GN. Piso C, Gneus Piso C, G. Piso B, M. etiam
Piso Ba. after Kernel., 211. autcm Piso Mu. [philosophiac] Ba. after Bake.
LIB. I CAP. VI VIII 13 19. 7
toto disjungerent, et Peripateticos, qui honesta commiscerent

cum commodis, ut ea inter se magnitudine et quasi gradibus
non genere differrent: haec enim est non verborum parva, sed
rerum permagna dissensio. Verum hoc alias; nunc, quod coepi- 17
5 mus, si videtur. Mihi vero, inquit Gotta, videtur; sed ut hie,
qui intervenit (me intuens), ne ignoret, quae res agatur, de na-
tura agebamus deorum, quae cum mihi videretur perobscura, ut
semper videri solet, Epicuri ex Velleio sciscitabar sententiam.

Quam ob rem, inquit, Vellei, nisi molestum est, repete, quae
10 coeperas. Repetam vero, quamquam non mihi, sed tibi hie
venit adjutor; ambo enim, inquit arridens, ab eodem Philone
nihil scire didicistis.Turn ego: Quid didicerimus, Cotta vide-
rit, tu autem nolo existimes me adjufcorem huic venisse, sed
auditorem, et quidem aequum, libero judicio, nulla ejus modi
15 adstrictum necessitate, ut mihi, velim nolim, sit certa quaedam
tuenda sententia.
VIII. Turn Velleius fidenter sane, ut solent isti, nihil tarn ve- 18
rens, quam ne dubitare aliqua de re videretur, tamquam modo ex
deorum concilio et ex Epicuri intermundiis descendisset, Audite,
20 inquit, non futtiles commenticiasque sententias, non opificem
aedificatoremque mundi, Platonis de Timaeo deum, nee anum

fatidicam, Stoicorum Trpovoiav, quam Latine licet providen-
tiam dicere, neque vero mundum ipsum animo et sensibus
praeditum, rotundum, ardentem, volubilem deum, portenta et
25 niiracula non disserentium philosophorum, sed somniantium.
Quibus enim oculis intueri potuit vester Plato fabricam illam 19
tanti operis,qua construi a deo atque aedificari mundum facit?
Quae molitio, quae ferramenta, qui vectes, quae machinae, qui
ministri tanti muneris fuerunt ? Quern ad modum autem oboe-
30 dire et parere voluntati architect! aer, ignis, aqua, terra potue-
runt ? Unde vero ortae illae quinque formae, e quibus reliqua
formantur, apte cadentes ad animum afficiendum pariendosque
sensus ? Longum est ad omnia, quae talia simt, ut optata magis
3 haec Asc. U+ ,
hoc X. 19 intermundiis AB CBK+
1
,
internuntiis B 2E, in-
ternuntius Asc. descendisset B Asc. CNMR, descendis sed AHTT., descendens sed
CEBE, descendisset sed U+ . 22 irpovoiav edd., pronoeam MSS. 26 oculis
Asc. V
Or. Ba., oculis animi MSS Sch., oculis [animi] Mu. 31 e quibus X,
ex quibus Asc. Sch. Mu. 32 afficiendum Sch. conj., ejjiîcndum MSS.
8 DE NATURA DEORUM.
20 (iuam inventa videantur; sed ilia palmaria, quod, qui non mode
natum mundum iritroduxerit, sed ctiam
factum, is manu paeue
eum dixerit fore sempiternum. Hunc censes primis, ut dicitur,
labris gustasse pliysiologiam, id est naturae rationem, qui quic-
quam, quod ortum sit, putet aeternum esse posse? Quae est 5
enim coagmentatio non dissolubilis? aut quid est, cujus princi-
pium aliquod sit, nihil sit extremum ?
Upovota vero si vestra
est, Lucili, eadem, require, quae paulo ante, ministros, machinas,
omnem totius operis designationem atque apparatum; sin alia
est, cur mortalem fecerit mundum, non, quern ad modum Plato- 10

21 nicus deus, sempiternum. IX. Ab utroque autem sciscitor, cur
mundi aedificatores repente exstiterint, innumerabilia saecla
dormierint non enim, si mundus nullus erat, saecla non erant.
;
Saecla nunc dico non ca, quae dierum noctiumque numero

annuis cursibus conficiuntur; nam fateor ea sine mundi conver- 15
sioneeffici non potuisse; sed fuit quaedam ab infinite tempore
aeternitas, quam nulla

circumscriptio temporum metiebatur;
spatio tamen
qualis ea fuerit, intellegi potest. [Quod ne in
cogitationem quidem cadit, ut fuerit tempus aliquod, nullum
22 cum tempus esset.] Isto igitur tarn immense spatio quaero, 20
Balbe, cur Upovoia vestra cessaverit. Laboremne fugiebat? At
iste nee attingit deum nee erat ullus, cum omnes naturae numi-
ni divino, caelum, ignes, terrae, maria, parerent. Quid autem
erat, quod concupisceret deus mundum signis et luminibus tam-
quam aedilis ornare ? Si, ut deus ipse melius habitaret, antea 25
videlicet tempore infinite in tenebris tamquam in gurgustio
habitaverat. Post autem varietatene eum delectari putamus,
qua caelum et terras exornatas videmus ? Quae ista potest esse
oblectatio deo ? Quae si esset, non ea tarn diu carere potuisset.
1 ilia palmaria Dav. palmare Dav. cd. 2, ilia palmaris MSS Sch.
cd. 1, illud
3 dixerit MSS, dixit Mu. (Adn. 7 irpbvota Manutius, pronoea MSS Sch. Mu.
Cr.).
vero si vestra est Lucili cadcm rcquiro ABC Mus., si vero vestra est lucili eadcm
require E, vero si vestra e.st Lucili eadem, eadcm requiro Hcind., vero vestra si
eadem est, Lucili, eadem requiro Sch. after Lambinus, vero vestra si, Lucili,
eadem est, eadem rcquiro Madv., vero vestra, Lucili, si est eadem, eadcm rcquiro
Or. Ba. Mu. 9 designationem G Et + dissignationcm ABBK Mu. 18 intellegi
potest XBHKLO, intellegi non potest Asc. UCIMNV + Sch. Or. Ba. Mu. (who also
suggests qui potest). quod ne esset transposed by Wyttenbach before scd
fuit 1. 16 (perhaps better before spatio), see (Jomm.
21 Trpfooia see above.
LIB. I CAP. VIII X 19 25. 9
An haec, ut fere dicitis, hominum causa a deo constituta sunt ? 23

Sapientiumne Propter paucos igitur tanta est facta rerum
?
molitio. An stultorum? At primum causa non fuit, cur de

improbis bene mereretur deinde quid est assecutus ? cum
;
5 omnes stulti sint sine dubio miserrimi, maxime quod stulti

sunt; miserius enim stultitia quid possumus dicere? deinde
quod ita multa sunt incommoda in vita, ut ea sapientes commo-
dorum compensatione leniant, stuiti nee vitare Yemen tia possint
nee ferre praesentia. X. Qui vero mundum ipsum animantem
10 sapientemque esse dixerunt, nullo modo viderunt, animi natura
intellegentis inquam figuram cadere posset de quo dicam ;
equidem paulo post nunc autem hactenus admirabor eorum 24

;
tarditatem, qui animantem immortalem et eundem beatum

rotundum esse velint, quod ea forma neget ullam esse pulchrio-
15 rem Plato. At mini vel cylindri vel quadrat! vel coni vel
pyramidis videtur esse formosior. Quae vero vita tribuitur isti
rotundo deo ? Nempe ut ea celeritate contorqueatur, cui par
nulla ne cogitari quidem possit in qua non video ubinam mens
;
constans et vita beata possit insistere. Quodque in nostro cor-

20 pore minima ex parte -f-significetur, molestum sit, cur hoc idem
si
non habeatur molestum in deo ? Terra enim profecto, quoniam

mundi pars est, pars est etiam dei. Atqui terrae maximas
regiones inhabitabiles atque incultas videmus, quod pars earum
appulsu solis exarserit, pars obriguerit nive pruinaque longinquo
25 solis abscessu quae, si mundus est deus, quoniam mundi partes
;
sunt, dei membra partim ardentia, partim refrigerata dicenda

sunt.
Atque haec quidem vestra, Lucili. Qualia vero sint, ab 25

ultimo repetam superiorum. Thales enim Milesius, qui primus
30 de talibus rebus quaesivit, aquam dixit esse initium rerum,
deum autem earn mentem, quae ex aqua cuncta fingeret. Si
10 natura intellegentis A, natura intellegentis C, naturam intellegentis BK,

natura intellegentes B Asc., naturam intellegentes E Mus. (except BK) U, natura
et intellegentia Sch. after Eichstadt. 12 hactenus : admirabor Sch. Or. Ba.
Mu. Comm.
see 20 significetur MSS, -\-signiJicetur Or. Mu. ,
sic incitetur Ba.
after Laehmann on Lucr. vi 30, sic afficiatur Sch., sentiatur Klotz. 28 vero
sint Asc. V, vero est AB^B, vero sunt UCHILMNO, om. K, vero alia sint B 2E Or.
Ba., vero cetera sint conj. Sch., vero t est Mu. 31 si Asc. EU + , sic ABCBK.
10 DE NATURA DEORUM.
cli
possunt essc sine scnsu, mcntem
cur aquae adjunxit? Menti
auteni cur aquam adjunxit, ipsa mens constare potest vacans
si
corpore ? Anaximandri autcm opinio cst natives csse dees

longis iutcrvallis oricntes occidentesque, eosque innumerabiles
esse mundos. Scd nos deum nisi sempiternum intellegere qui 5
26 possumus ? Post Anaximencs aera deum statuit, eumque gigni
esseque immensum ct iiifiuitum et semper in motu quasi aut ;
aer sine ulla forma deus esse possit, cum praesertim deum non
modo aliqua, sed pulcherrima specie deceat esse, aut non omne,
([iiod ortum sit, mortalitas consequatur. XL Inde Anaxagoras, 10
qui accrpit ab Anaximenc disciplinam, primus omnium rerum
discriptionem et modum mentis infinitae vi ac ratione desigriari
et confici voluit; in quo non vidit neque motum sensui junctum
et continentem in ullum esse posse, neque sensum
infinite
omnino in eo quod non ipsa natura pulsa sentiret. Deinde 15
si mentem istam quasi animal aliquod voluit esse, erit aliquid
iuterius, ex quo illud animal nominetur; quid autem interius

27 mente cingatur igitur corpore externo.
? Quod quoniam non
placet, aperta simplexquc meus nulla re adjuncta, qua sentire
possit, fugere intellegentiae nostrae vim et notioncm videtur.
20
Crotoniates autem Alcmaeo, qui soli et lunae reliquisque si-
deribus animoque praeterca divinitatcm dedit, non sensit sese
raortalibus rebus immortalitatem dare. Nam Pythagoras, qui
ccnsuit esse per naturam rerum omncm intcntum et
animum
commeantem, ex quo nostri animi carpercntur, non vidit dis- 25
tractione humanoram animorum disccrpi et laccrari deum et,
cum miseri animi cssent, (mod plerisque contingerct, turn dei
1 sensu, mcntem Ed., seiisu et mente AJ3 2 CE Mus., scnsu ct mcntem B 1 visu ct,
mcnte Asc. +. cur aquae BE, euro, quac A, curaque CBK. ailjun.rit oin.
CBK. Menti ad * 1
-it om. MSS., for the readings of the odd. sec Comm.
12 discriptionem Al liscreputioncm CB, drscriptionem E + . modum MSS,
iiumdum H, mttn.^. A c., motum Or. Ba. Sell, after Eigalt. dcsiijnari CE
Mus., diîfjnari AB Mu. 13 sensui Asc.VUE (corr. fr. sensus) B, sftwu AC
Mus. li continentem Asc.CHMRVU, incontinentem XBKO + in CUBV, .
om. ABE Mus. 15 in eo quodYA., quo Mssandedd. 17 an/m7[B]MAsc. + ,
anlma ACEBK. 18 cingatur XBHKM, tinr/itur Asc.UOLN. 19 qua

Bouh. after Augustin, quac MSB. 20 notioncm MSS generally, notitionem C.
24 cemuit dcnm animum Bake conj. 24 rerum omnem AB Asc. + rerum ,
omnium CEUBC, omnium TILO. 25 carpcrentur XBK, caperentur E1. HLN. 1>2>
distractione MSS, detractionc Bti. after Rnlmken.

LIB. I CAP. x xii 2529. 11
partem esse miseram quod fieri non potest. Cur autem quic- 28
;
quam ignoraret animus hominis, si esset deus ? quo modo

porro deus iste, si nihil esset nisi animus, aut infixus aut
infusus esset in mundo?
Turn Xenophanes, qui mente ad-
5Juncta omne [praeterea, quod esset] infinitum, denm voluit
esse, de ipsa mente item reprehenditur ut ceteri, de infinitate
autem vehementius, in qua nihil neque sentiens neque con-
junctum potest esse. Nam Parmenides quidem commenticium
quiddam coronae simile efficit (cne$dwr]v appellat) continente
ioardore lucis orbem, qui cingat caelum, quern appellat deum:
in quo neque figuram divinam neque sensum quisquam suspi
cari potest. Multaque ejusdem monstra, quippe qui bellum,
qui discordiam, qui cupiditatem ceteraque generis ejusdem ad
deum revocet, quae vel morbo vel somno vel oblivione vel
15 vetustate delentur; eademque de sideribus, quae reprehensa in
alio jam in hoc omittantur. XII. Empedocles autem multa alia 29
peccans in deorum opinione turpissime labitur. Quattuor enim
naturas, ex quibus omnia constare censet, divinas esse vult ;
quas et nasci et extingui perspicuum est et sensu omni

20 carere. Nee vero Protagoras, qui sese negat omnino de dis
liabere quod liqueat, sint, non sint qualesve sint, quicquam
videtur de natura deorum suspicari. Quid ? Democritus, qui
turn imagines earumque circuitus in deorum numero refert,
turn illam naturam, quae imagines fundat ac mittat, turn
25 scientiam intellegentiamque nostram, nonne inmaximo errore

versatur? Cum
idem omnino, quia nihil semper suo statu
maneat, neget esse quicquam sempiternum, nonne deum om
nino ita tollit, ut nullam opinionem ejus reliquam faciat ?
Quid ? ae r, quo Diogenes Apolloniates utitur deo, quern sensum
5 [praeterea quod esset] Ed. see Comm. 6 reprA tur ECLMN, repre-
hcnderct (corr. reprehenditur) B, reprehenderetur ACBK ?,_ c ndetur Asc.UH
(corr. reprehenderetur), reprehendendus est Klotz Adn. Cr. i 4, perhaps repre-

liendi dcbet. 8 commenticium Asc.INOV +, conventicium XBK 9 simile E,
-|- .
similem ABCBK + similitudinem PU, similitudine Asc.HILOV.

, aretpavi^v Werfer,
stephane C, stefane A stefanen A stephanen EP Mus.

1 2
, ,
continente ardore Dav.,
continentem ardorem MSS, continentem ardore Asc.V. 10 cingat Ernesti, cingit
MSS. 12 ejusdem monstra MSS, ejusdem modi monstra H Or. Ba. Sch. Mu.
after Heind. 14 revocet Orelli, revocat MSS. 23 earumque Asc.CMV,
eorumque MSS generally. 25 scientiam Asc.CHMV + sententiam XBK + .
,
30 babcre potcst aut quam formam del-? Jam do Platonis in-

constantia longum diccre, qui Timaco patrem buius
cst in
mundi nominari ncgct posse, in Legum autem libris, quid sit
omnino deus, anquiri oportere non censeat. Idem et in Timaco
dicit et in Legibus et mundum deum esse et caelum et astra 5
et terrain et animos et eos, quos majorum institutis accepimus;
quae et per se sunt falsa perspicue et inter se vehementer
repugnantia. Quod vero sine corpore ullo deum vult esse, ut
Graoci dicunt, daârov, id quale esse possit, intellegi non
potest; careat enim sensu necesse est, careat etiam prudentia, 10
careat voluptate quae omnia una cum deorum notione com-
;
31 prebendimus. Atque etiam Xenopbon paucioribus verbis eadem

fere peccat enim in iis, quae a Socrate dicta rettulit,
;
facit
Socratem disputantem formam dei quaeri non oportere, eun-

dcmque et solem et animuni deum dicere, et modo unum, turn 15
autem plures deos quae sunt isdem in erratis fere, quibus ea,
;
32 quae de Platone diximus. XIII. Atque etiam Antistbenes in eo

libro, qui pbysicus inscribitur, populares deos multos, naturalem
unum esse dicens tollit vim et naturam deorum. Nee multo
secus Speusippus, Platonem avunculum subsequens et vim 20
quandam dicens qua omnia regantur, eamque animalem, evel-
33 lore ex animis conatur cognitionem deorum. Aristotelesque in
tertio de pbilosophia libro multa turbat a magistro non [Platone]
dissentiens ;
omnem diviuitatem, modo
modo enim menti tribuit
mundum ipsum deum modo alium queudam praeficit
dicit esse, 25
mundo eique eas partes tribuit, ut replicatione quadam mundi
motum regat atque tueatur, turn caeli ardorem deum dicit esse
non intellegens caelum mundi esse partem, quern alio loco ipse
designarit deum. Quo modo autem caeli divinus ille sensus
in celeritate tanta conservari potest ? ubi deinde illi tot di, si 30
numeramus etiam caelum deum ? Cum autem sine corpore
1 jam X, nam UH El. 4 idem et repugnantia follows comprehendimus

in all the MSS and edd. sec Comm. 8 repugnant Cobet V. L. p. 4GO.
[ut Gracci dicunt aawârov] Or. Ba. 9 asomaton X. 13 iis Asc., his X.
17 diximus M
of Moscr, dicimus Mus. X
23 a magistro non dissentiens
Dicl s Doxog. p. 539, a magistro uno Platone dissentiens XBHK Oxf. co + a may. ,
Plat. dins. UV Oxf. u, a mag. suo Plat. diss. Red., a magistro suo Platone non
dissentiens Or. Ba. Sch. Mu. after Ileind.
LIB. T CAP. xii xiv 2936. 13
idem vult deum, omni ilium sensu privat, etiam pru-

esse
dentia.Quo porro modo deus mover! carens corpore aut quo
modo semper se movens esse quietus et beatus potest ? Nee 34
vero ejus condiscipulus Xenocrates in hoc genere prudentior,
5 cujus in libris, qui sunt de
natura deorum, nulla species divina
describitur ; deos enim octo esse dicit, quinque eos, qui in stellis
vagis nominantur, unum, qui ex omnibus sideribus, quae

infixa
caelo sunt, ex dispersis quasi membris simplex sit putandus

deus, septimum solem adjungit octavamque lunam; qui quo
10 sensu beati esse possint, intellegi non potest. Ex eadem Platonis
schola Ponticus Heraclides puerilibus fabulis refersit libros, et
modo mundum, turn mentem divinam esse putat, errantibus
etiam stellis divinitatem tribuit, sensuque deum privat et ejus
formam mutabilem esse vult eodemque in libro rursus terram
15 et caelum refert in deos. Nee vero Tkeophrasti inconstantia 35

ferenda est; modo enim menti divinum tribuit principatum,
modo caelo, turn autem signis sideribusque caelestibus. Nee
audiendus ejus auditor Strato, is qui physicus appellatur, qui
omnem vim divinam in natura sitam esse censet, quae causas
20 gignendi, augendi, minuendi habeat, sed careat omni sensu et
figura. XIV. Zeno autem, ut jam ad vestros, Balbe, veniam, 36
naturalem legem divinam esse censet, eamque vim obtinere recta
imperantem prohibentemque contraria. Quam legem quo modo
efficiat animantem, intellegere non possumus deum autem ani- ;
25 mantem certe volumus esse. Atque hie idem alio loco aethera
deum dicit, si intellegi potest nihil sentiens deus, qui numquam
nobis occurrit neque in precibus neque in optatis neque in
votis ;
aliis autem libris rationem quandam per omnem naturam
2 modo deus moveri Mu. after Schiitz, modo mundus moveri MSS generally, modo
mundus moveri potest, El. GU + modo moveri Or. Ba. after Heind., modo mundum
,
movere Sch. after Ernesti. 4 prudentior BE + Sch. Mu. prudentior est ,
A2 CBK Or. 5 de natura [B]UGV + in natura ACEPBK.

Ba. , 7 nominantur
MSS, moventur conj. J. S. Reid. 8 caelo sunt E Asc. + caelo sint MSS gene
,
rally. 11 et modo mundum Herv. Sch. Mu. et tamen modo mundum

,
ABCPK + ,
et turn modo mundum El.j 2- EBCV + et turn mundum M of Moser, Or.
,
Ba., et deum modo mundum Dav., modo mundum deum Walker, dum modo mun-
dum Heind. 20 minuendi XBK + ,
viinucndi immittendi El., min. immittendi-
que Asc. V+ ,
min. immutandique Herv. Dav. Heind. 23 prohibentem E
Sch. 28 omnem G Eed. Asc.V, omnium MSS generally, see 27.
rerum pertincntem vi divina esse affectara putat. Idem

aetris hoc idem tribuit, turn annis, mensibus annorumque
mutationibus. Cum vero Hesiodi Oeoyovlav, id est originem
deorum, tollit omnino usitatas perceptasque
interpretatur,
cognitiones deorum neque enim Jovem neque Junonem ne-
; 5
que Vestam neque quemquam, qui ita appclletur, in deorum

habet numcro, sed rebus inanimis atque mutis per quandam
37 significationem haec docet tributa nomina. Cujus discipuli
Aristonisnon minus magno in errore sententia est, qui
neque formam dei intellegi posse censeat neque in deis sen- 10
sum esse dicat, dubitetque omnino, deus animans necne sit.
Cleanthes autem, qui Zenonem audivit una cum eo, quern
proximo nominavi, turn ipsum mundum deum dicit essc, turn
totius naturae menti atque animo tribuit hoc nomen, turn
ultimum et altissimum atque undique circumfusum et extre- 15
mum omnia cingentem atque complexura ardorem, qui aether
nominetur, certissimum deum judicat; idemque quasi delirans
in iis libris, quos scripsit contra voluptatem, turn fingit formam
quandam et speciem deorum, turn divinitatem omnem tribuit
astris, turn nihil ratione censet esse divinius. Ita fit, ut deus 20
ille, quern mente noscimus atque in animi notione tamquam in
38 vestigio volumus reponere, nusquam prorsus appareat. XV. At

Persacus ejusdem Zenonis auditor, eos dicit esse habitos deos,
a quibus magna ad vitae cultum esset inventa, ipsasque
utilitas
res utiles et salutares deorum
esse vocabulis nuncupatas, ut ne 25
hoc quidem diceret, ilia inventa esse deorum, sed ipsa divina.
Quo quid absurdius, quam aut res sordidas atque deformes
deorum honore afficere aut homines iam morte deletes reponere
39 in dcos, quorum omnis cultus esset futurus in luctu ? Jam
vero Chrysippus, qui Stoicorum somniorum vaferrimus habetur 30
1 pertinentem ABE -f , pertingentem CBK + ri dirina esse affectam G Manut.
.
ut divina esse aff. ACB + ,

ut divina esse off. B, ut divinam esse (iff. Asc.K + ut ,
divina sit effecta EU El. + .

[affcctnm] Sch. 3 Oeoyoviav, id est originem
deorum Swainson, Thcogoniam i.e. or. deor. MSS., Thcogoniam Man. Or. Ba. Sell.,
Theocioniam [id est orig. deor.] Mu. 4 usitatas X + imitas GUH Man. ,
Heind. C appelletur ABETK+ appeUatur CUTBLO-i-Or. Sch.

, 9 fcntentia
est qui A 2 UCM Asc. +, sententias qui A BEK,
!
sentias qui CB. 13 ipxum
mundum dnim M odd., ipsum deum mundum MSS generally. 23 dicit Asc UH + ,
om. XBK, dixit Sch

LIB. I CAP. xiv xvi 36 42. 15
interpres, magnam turbam congregat ignotorum deorum, atque

ita ignotorum, ut eos ne conjectura quidem informare possimus,
cum mens nostra quidvis videatur cogitation e posse depingere.
Ait enim vim divinam in ratione esse positam et in universae
5 naturae animo atque mente, ipsumque mundum deum dicit
esse et ejus animi fusionem universam, turn ejus ipsius princi-
patum, qui in mente et ratione versetur, communemque rerum

naturam universitatemque omnia continentem, turn fatalem vim
rerum futurarum, igiiem praeterea et eum, quern
et necessitatem
. o ante dixi, aethera, turn ea, quae natura fluerent atque manarent,
ut et aquam et terram et aera ; solem, lunam, sidera universi
tatemque rerum, qua omnia continerentur, atque etiam homines
eos, qui immortalitatern essent consecuti. Idemque disputat 40
aethera esse eum, quern homines Jovem appellarent, quique
15
aer per maria manaret, eum esse Neptunum, terramque earn
esse quae Ceres diceretur, similique ratione persequitur voca-
bula reliquorum deorum. Idemque etiam legis perpetuae et
aeternae vim, quae quasi dux vitae et magistra officiorum sit,
Jovem dicit esse, eandemque fatalem necessitatem appellat,
jo sempiternam rerum futurarum veritatem quorum nihil tale ;
est, Et haec quidem in 41

ut in eo vis divina inesse videatur.
primo libro de natura deorum in secundo autem vult Orphei,
;
Musaei, Hesiodi Homerique fabellas accommodare ad ea, quae

ipse primo libro de dis immortalibus dixerat, ut etiam veterrimi
25 poetae, qui
haec ne suspicati quidem sint, Stoici fuisse vide-
antur. Quern Diogenes Babylonius consequens in eo libro, qui
iuscribitur de Minerva, partum Jovis ortumque virginis ad
physiologiam traducens disjungit a fabula.

XVI. Exposui fere non philosophorum judicia, sed deli- J2
30 rantium somnia. Nee enim multo absurdiora sunt ea, quae
poetarum vocibus fusa ipsa suavitate nocuerunt, qui et ira in-
flammatos et libidine furentos induxerunt deos feceruntque, ut
eorum bella, proelia, pugnas, vulnera videremus, odia praeterea,
8 universitatemque edd. after Heind., universam atque MSS. vim El. Sch.
Mu., umbram MSS see Comm., -\-umbram Or., normam Ba. after Madv. 19 ean
demque see Comm. 24 dixerat UTLO Ern. Heind. Sch. Ba. Mu. dixerit MSS
,
generally Or. 25 sint MSS, sunt CI Or. Ba. Sell, after Ern. 27 partum
ortumque [BE + ], partu ortuque ACPBK+. 28 disjungit Asc. V, dejungit
MSS generally Or. Ba. Sch., dijungit Mu. after Heind. and Ern.
1G DE NATURA DEORUM.
discidia, discordias, ortus, intcritus, quercllas, lamentationes,

cffusas in omni intompcrantia libidincs, adultcria, vincula, cum
humano gencre concubitus mortalcsquc ex immortali procreates.
43 Cum poetarum autem errore conjungere licet portenta mago-
rum, Aegyptiorumque in eodem genere dementiam, turn etiam 5
vulgi opiuiones, quae in maxima inconstantia veritatis igno-

ratione versantur.
Ea qui consideret quam inconsulte ac temere dicantur,
venerari Epicurum et in eorum ipsorum numero, de quibus
haec quaestio est, habere debeat. Solus enim vidit primum 10
esse deos, quod in omnium animis eorum notionem impressisset
ipsa natura. enim gens aut quod genus hominum,
Quae est
quod non habeat sine doctrina anticipationem quandam deorum ?

quam appellat TrpoXriîv Epicurus, id est anteceptam animo
rei quandam informationem, sine qua nee intcllcgi quicquam 15
nee quaeri nee disputari potest. Cujus rationis vim atque
utilitatem ex illo caelesti Epicuri de regula et judicio volumine
44 accepimus. XVII. Quod igitur fundamentum hujus quaestianis
est, id praeclare jactum videtis. Cum enim non institute aliquo
aut more aut lege sit opinio constituta maneatque ad unum 20
omnium firma consensio, intellegi necesse est esse deos quoniam ;
insitas eorum vel potius innatas cognitiones habemus, de quo

autem omnium natura consentit, id verum esse necesse est;
esse igitur deos confitcndum est. Quod quoniam fere constant
inter omnes non
philosoplios solum, sed etiam indoctos, fateamur 25
constare illud etiam, hanc nos habere sive anticipationem, ut .
ante praenotionem deorum (sunt enim rebus novis

dixi, sive
nova ponenda nomina, ut Epicurus ipse TrpoXtj-îv appellavit,
quam antea nemo eo verbo nominarat) hanc igitur habemus,
45 ut deos beatos et immortales putemus. Quae enim nobis na- 30
tura informationem ipsorum deorum dedit, eadem insculpsit in
mentibus, ut eos aeternos et beatos haberemus. Quod si ita
est,vere exposita ilia scntentia est ab Epicure, quod beatum
3 immortali MSS generally, immortal ibus CNO Dav. Heind. 14

Bed see Moser) edd., prolcmsin (but problcbsin 1. 28) A, prolcmpsin 13, pro-
(?
blepsin CK, problebsin EP, pro plebs in B (but problcbaim 1. 28), prolepsim Asc.
24 esse om. Or. (by mistake?). fere BE, fieri ACl BK. 25 fateamur 13
(corr. from fatermtr) edd., fatemur MSS. 31 ipsorum deorum [XJ E, d. i. U

Asc. [Mus.] Sch.
LIB. i CAP. xvi xix 42 49. 17
aeternumque sit, id nee habere ipsum negotii quicquam nee

exhibere itaque neque ira neque gratia teneri, quod,
alteri,
quae talia essent, imbecilla essent omnia. Si nihil aliud quae-

reremus, nisi ut deos pie coleremus et ut superstitione libe-
5 raremur, satis erat dictum ;
nam et praestans deorum natura
hominum pietate coleretur, cum et aeterna esset et beatissima
(habet enim venerationem justam, quicquid excellit), et metus
omnis a vi atque ira deorum pulsus esset; intellegitur enim
a beata immortalique natura et iram et gratiam segregari ;
10 quibus remotis nullos a superis impendere metus. Sed ad hanc

confirmandam opinionem anquirit animus et formam et vitae
actionem mentisque agitationem in deo.
XVIII. Ac de forma quidem partim natura nos admonet, 46
partirn ratio docet. Nam a natura habemus omnes omnium
1
5 gentium spcciem nullam aliam nisi humanam deorum quae ;
enim forma alia occurrit umquam aut vigilanti cuiquam aut

dormienti Sed ne omnia revocentur ad primas notiones ratio
? :
hoc idem ipsa declarat. Nam cum praestantissimam naturam, 47

vel quia beata est vel quia sempiterna, convenire videatur ean-
20 dem esse pulcherrimam, quae compositio membrorum, quae con-
formatio liniamentorum, quae figura, quae species humana potest
esse pulchrior? Vos quidem, Lucili, soletis (nam Cotta meus
modo hoc, modo illud), cum artificium effingitis fabricamque
divinam, quam hominis figura non modo ad

sint omnia in
25 usum, verum etiam ad venustatem apta, describere. Quodsi 48

omnium animantium formam vincit hominis figura, deus autem
animans est, ea figura profecto est, quae pulcherrima est om
nium ; quoniamque deos beatissimos esse constat, beatus autem
esse sine virtute nemo
potest nee virtus sine ratione constare
30 nee ratio usquam inesse nisi in hominis figura, hominis esse
specie deos confitendum est. Nee tamen ea species corpus est, 49

sed quasi corpus, nee habet sanguinem, sed quasi sanguinem.
XIX. Haec quamquam et inventa sunt acutius et dicta sub-
tilius ab Epicuro, quam ut quivis ea possit agnoscere, tamen
11 anquirit [K.]BK 1 ,inquint Mus. vitae actionem mentisque agitationem

Beier (Off. i 17), vitam et actionem mentis atque agitationem MSS. 27 pul
cherrima est Madv. see Comm., pulcherrima sit MSS. Mu. 30 nisi in [B]UT+,
Tim ACEPBK, sine others.
M. C. 2
18 DE NATURA DEORVM.
frctus intcllcgcntia vcstra dissero brcvius, quam causa dcsi-

derat. Epicurus autem, qui res occultas et pcnitus abditas
non modo viderit animo, sed etiam sic tractct, ut manu, docet
cam esse vim et naturam deorum, ut primum non sensu, sed
mente cernatur, nee soliditate quadam neque eadem ad nume- 5
rum sit, ut ea, quae ille propter firmitatem a-repe/j,via appellat ;
sed,imaginibus similitudine et transitione pcrceptis, cum infi-

nita simillimarum imaginum series ex innumerabilibus indi-
viduis exsistat et ad nos affluat, cum maximis voluptatibus in
cas imagines mentem intentam infixamque nostram intelle- 10
50 gentiam capere, quae sit et beata natura et actcrna. Summa

vero vis innnitatis et magna ac diligent! contemplatione dig-
nissima est, in qua intellegi necesse est earn esse naturam, ut
omnia omnibus paribus paria respondeant. Hanc laovopiav
appellat acquabilem tributionem.
Epicurus, id est Ex hac 15
igitur illud
efficitur, mortalium tanta multitude
si sit, esse
immortalium non minorem, et si, quae interimant, innumera-

bilia sint, etiam ea, quae conservent, infinita esse debere.
Et quaerere a
nobis, Balbe, soletis, quae vita deorum sit,
51 quaeque ab degatur aetas. Ea videlicet, qua nihil bcatius, 20
iis
nihil omnibus bonis affluentius cogitari potest. Nihil cnim
agit, nullis occupationibus est implicatus, nulla opera molitur,

sua sapientia et virtute gaudet, habet exploratum fore se semper
52 cum in maximis, turn in aeternis voluptatibus. XX. Hunc
deum rite beatum dixcrimus, vestrum vero laboriosissimum. 25
Sive enim ipse mundus deus est, quid potest esse minus quie-
tum quam nullo puncto temporis intermisso versari circum
axem caeli admirabili celeritate ? (nisi quietum autem niliil
beatum est) sive in ipso mundo deus inest aliquis, qui regat,
;
3 viderit CEK, vidcrat APB Asc., videat BU. ut manu docet C Man., w
manu doceat MSS, ut ducat nos manu fam docet esse vim G, ut manu nos ducat docct
cam esse vim Heind. 5 cernantur Sch. nequc cadem ad numerum sit Ed., nee
ad numerum MSS, see Comm. G ore/^/ma [P], steremnia ABCE,stcremia Asc. + ,
ffrepta U. 7 cum MSS, cumque Or. Ba. Sch. after Walker, cum enim Dav.
8 series Mu. after Briegcr and Hirzel, species MSS. Or. Ba. Sch. 9 ad nos
Lamb., ad decs ACB -EP Mus., ad cos GUB ^, a dto Man. Or. Ba., a dels Dav.,
1
a diis ad nos Heind. cum X (corr. fr. turn B) UHM + turn BK-(- Walker. ,
10 defixamque A. W. Zumpt couj. 11 bcatae naturae et aeternae Sch. couj.

14 lvovofj.lai> Red. U, isonomiam MSS generally. 2 J [ipso] Rch.
(
LIB. i CAP. xix, xx 49 56. 19
qui gubernet, qui cursus astrorum, mutationes temporum, rerum

vicissitudines ordinesque conservet, terras et maria contemplans
hominum commoda vitasque tueatur, ne ille est implicatus mo-
lestis negotiis et operosis Nos autem beatam vitam in animi
! 53
5 securitate et in omnium vacatione munerum ponimtts. Docuit
enim nos idem, qui cetera, natura effectum esse mundum, nihil
opus fuisse fabrica, tamque earn rem esse facilem, quam vos
effici negatis sine diviria posse sollertia, ut innumerabiles natura
mundos effectura sit, efficiat, effecerrt. Quod quia quern ad
to modum natura efficere sine aliqua mente possit non videtis, ut
tragici poetae,cum explicare argumenti exitum non potestis,
confugitis ad deum; cujus operam profecto non desideraretis, 54
si immensam et interminatam in omnes partes magnitudinem
regionum videretis, in quam se injiciens animus et intendens
15 ita late longeque peregrinatur, ut nullam tamen oram ultimi

videat, in qua possit insistere. In hac igitur immensitate lati-
tudinum, longitudinum, altitudinum infinita vis innumerabilium
volitat atomorum, quae inter] ecto inani cohaerescunt tameii
inter se et aliae apprehendentes continuantur ex quo
alias ;
so efficiuntur eae rerum formae et figurae, quas vos effici posse

sine loHiKus et incudibus non putatis. Itaque imposuistis in
cervicibus nostris
sempiternum dominum, quern dies et noctes
timeremus. Quis enim non timeat omnia providentem et cogi-
tantem et animadvertentem et omnia ad se pertinere putantem,
5 curiosum et plenum negotii deum? Hinc vobis exstitit primum 55
ilia fatalis necessitas,
quam elâp^v^v dicitis, ut, quicquid ac-
cidat, idex aeterna veritate causarumque continuatione fluxisse

dicatis. Quanti autem haec philosophia aestimanda est, cui
tamquam aniculis, et iis quidem indoctis, fato fieri videantur
,o omnia? Sequitur pavTiKr) vestra, quae Latine divinatio di-
citur, qua tanta imbueremur superstitione, si vos audire velle-
mus, ut haruspices, augures, hanoli* vates, conjectores nobis
essent colendi. His terroribus ab Epicuro soluti et in liber- 56
tatem vindicati nee metuimus eos, quos intellegimus nee sibi
>,5
fingere ullam molestiam nee alteri quaerere, et pie sancteque
7 facilem [BC], facile AEP. 8 negatis El. GU, negetis MSS generally.
15 ultimi MSS, ultimam Dav. Heind. Ba. 26 el/j.ap/j.^v>}v edd., in Latin
letters MSS. 30 navriKr/ edd., in Latin letters ABCE Mus. Asc. 34 me-
tuimus B -UCMV, metuemus ABÊPBK.
22
colimus naturam cxccllcntcm atquc pracstantem. Sed elatus

studio vereor no longior fucrim. Erat autem difficile rem tan-
tarn tamquo pracclaram incohatam relinquere quamquam non ;
tarn diceudi ratio mihi habcnda fuit quam audicndi.

57 XXL Turn Cotta comitcr, ut solebat: Atqui, inquit, Vellci, 5
nisi tu aliquid dixisscs, mini sane ex me quidem audire potuis-
ses. Mihi enim non tarn facile in mentera venire solct, quare
verum sit aliquid, quam quare falsum; idque cum sacpe, turn,
cum te audirem, paulo ante contigit. Roges me, qualem natu
ram deorum esse ducam, nihil fortasse respondeam. Quae- 10
ras, putemne talem esse, qualis modo a to sit exposita, niliil
dicam milii videri Scd ante quam aggrediar ad ea,
minus.
58 quae a te disputata sunt, do tc ipso dicam quid sentiam. Saepe
enim de familiari illo tuo videor audisse, cum tc togatis omnibus
sine dubio anteferret et paucos tecum Epicureos e Graecia com- 1
5
pararet, sed, quod ab eo

te mirifice diligi intellegebam, arbitra-
bar ilium proptcr bcncvolentiam uberius id dicerc. Ego autem,
etsi vereor laudarc praescntem, judico tamcn de re obscura
atque difficili a te dictum esse dilucide, neque sententiis solum

59 copiose, sed verbis etiam ornatius, quam solcnt vestri. Zeno- 20
nem, quern Philo noster coryphaeum appcllare Epicureorum
solebat,cum Athenis essem, audiebam frequenter, et quidem
ipso auctore Philone, credo, ut facilius judicarem, quam ilia
bene rcfellerentur, cum a principe Epicureorum accepissem,
quern ad modum dicercntur. Non igitur ille, ut plerique, sed 25
isto modo, ut tu, distincte, graviter, ornate. Sed quod in illo
mihi usu saepe venit, idem modo, cum te audirem, accidebat.
ut moleste ferrem tantum ingenium (bona venia me audies) in
60 tarn leves, ne dicam in tarn ineptas sententias incidisse. Nee
ego nunc ipse aliquid afferam melius. Ut enim modo dixi, 30
omnibus fere in rebus, sed maxime in physicis, quid non sit,
citius, quam quid sit, dixerim. XXII. Koges me, quid aut
5 Before 57 several MSS have Liber Sccundus incipit. 10 ducam

AB -TBK, dicam B^+Ern. Heind. 14 dc ACPE1.GBCK Oxf. vfr,
dc L. Cra.s-so
BEU Asc. + Sch. (in brackets), familiari illo tuo C Bed. + HeinJ. Mu., familiar e
illo tuo ACEl BK Or. Ba. Sch., illo familiari tuo B,/am. tuo illo Asc., de illofam.
tuo U. 15 ct Asc. PBH-t-, om. ABCE (cf. 103). 17 bcnivolentiam X
Mus. Mu. 19 difficili ABCEBK, difficillima El.GM + Sch. 21 KopvQalov
Ursinua, Swainson. 27 accidebat [BP] several of Moser, acciderat ACEU Mus.

LIB. I CAP. xx xxin 5G G3. 21
quale sit deus, auctore utar Simonide, de quo cum quaesivisset

hoc idem tyrannus Hiero, deliberandi sibi unum diem pos-
tulavit; cum idem ex eo postridie quaereret, biduum petivit;
cum saepius duplicaret numerum dierum admiransque Hiero
5 requireret, cur ita faceret, Quia, quanto diutius consi-
dero inquit, tanto mihi res videtur obscurior
,
Sed .
Simonidem arbitror (non enim poe ta solum suavis, verum

etiam ceteroqui doctus sapiensque traditur), quia multa veni-
rent in mentem acuta atque subtilia, dubitantem, quid eorum
10 esset verissimum, desperasse omnem veritatem. Epicurus vero 61
tuus (nam cum illo malo disserere quam tecum) quid dicit,
quod non modo philosophia dignum esset, sed mediocri pra-
dentia ?
Quaeritur primum in ea quaestione, quae est de natura
deorum, sintne di necne sint. Difficile est negare Credo, si .
in contione quaeratur, sed in hujus modi sermone et consessu

facillimum. Itaque ego ipse pontifex, qui caerimomas religio-
nesque publicas sanctissime tuendas arbitror, is hoc, quod
primum est, esse deos, persuaderi mihi non opinione solum, sed
20 etiam ad veritatem plane velim. Multa enim occurrunt, quae
conturbent, ut interdum nulli esse videantur. Sed vide, quam 62
tecum agam liberaliter; quae communia sunt vobis cum ceteris
philosophis, non attingam, ut hoc ipsum; placet eiiim omnibus
fere mihique ipsi in primis deos esse. Itaque non pugno;
25 rationem tamen earn, quae a te affertur, non satis firmam puto.
XXIII. Quod enim omnium gentium generumque hominibus
ita videretur, id satis magnum argumentum esse dixisti, cur
esse deos confiteremur. Quod cum leve per se, turn etiam
falsum est. Primum enim unde tibi nptae sunt opiniones na-
3otionum? Equidem arbitror multas esse gentes sic immanitate
efferatas, ut apud eas nulla suspicio deorum sit. Quid? Dia- 63
goras cideof cjui dictus est, posteaque Theodorus, nonne aperte
6 res Asc. Bed. HMU, spcs XBK. 8 ceteroqui Moser s E and Oxf. u, M
ceteroque XBK Oxf. \p, cetera quoque UO El. Dav. 16 et consessu T (corr.
fr. et consemu) Manutius, et consensu 0, et in consensu MSS generally, et in con-
scssu B Asc. Oxf. \f/,
et [in] consessu Sch. 32 adeos in Latin letters MSS.
posteaque Theodoras [ACP]U Asc, postea quae Theodorus B postca quid Theodorus 1
,
BJ posteaque quid Theodurus E.

,
nonne uperte B, none aperte E, nonne a parte
ACBK, quid nonne aperte U.
22 DK NATUHA DEORUM.
dcorum naturam sustulcrimt? Nam ALdcritcs quidcm Prota

goras, cujus a temodo mentio facta est, sophistes tempo ribus
illis vcl maximus, cum in principio libri sic posuissct: Do
divis, nequo ut sint nequo ut non sint, habeo dicere ,
Athcniensium jussu urbe atquo agro est exterminates, libriquc 5
64 ejus in contiono combusti. Ex quo equidem existimo tardiorcs

ad hanc sententiam profitendam multos esse factos, quippe cum
poenam no dubitatio quidem effugere potuisset. Quid de sacri-
legis, quid do impiis perjurisque dicemus?
Tubulus si Lucius umquam, 10

Si Lupus aut Carbo, Neptuni filius,
ut ait Lucilius, putasset esse deos, tarn perjurus aut tarn impurus
fuisset? Non est igitur tarn explorata ista ratio ad id, quod
vultis,confirmandum, quam videtur. Sed quia commune hoc
est argumentum aliorum etiam philosopliorum, omittam hoc 15
temporc; ad vestra propria venire malo.

G5 Concede esse deos; doce me igitur, undo sint, nbi sint,
quales sint
corpore, animo, vita; haec enim
desidero. scire
Abuteris ad omnia atomorum rcgno et licentia; hinc, quodcum-

que in solum venit, ut dicitur, effiugis atque efficis. Quae 20
primum nullae sunt. Nihil est enim
quod vacet corpore; *f*
corporibus autem omnis obsidetur nullum inane, nihil

locus; ita
GO esse individuum potest. XXIV. Haec ego mine physicorum
oracula fundo, vera an falsa ncscio, sed veri tamen similiora
quam vestra. Ista enim flagitia Democriti, sive etiam ante 25

Leucippi, esse corpuscula quaedam levia, alia aspera, rotunda
alia, partim autem angulata et pyramidata, hamata quaedam et
5 exterminatus est GUC (possibly the position of est in other MSS is owing to
n dittographia of ext.). 11 ut Carbo CB. Neptuni Jos. Scaligcr, aut
Neptuni MSS, [aut] Nept. Sch. 17 doce [PJCHL Ecd. Asc., doces ABCEBK,
doceas UO. 22 nihil est enim see Cornm. 24 oracula [A]U, oracla
BCEPBK + . veri tamen similiora [A], veri simile tamcn similiora B^KN, vcri
simili tamen similiora B-PHMOV
Asc., veri simile tamcn si mcliora CB, veri-
similiora tamcn U + . 26 quaedam levia MSS generally, quaedam quaedam
1. 0, quaedam alia L, conj. J. S. Reid; see Comm. rotunda alia MSS
generally, alia rotunda THV Asc. + .27 partim autem angulata X, part,
ang, C, alia autem partim any. Asc., partim quaedam ang. UHILO. et pyra
midata hamata quaedam Ed., hamata quaedam E E1. 2 Or. Ba. Sch. Mu., firamata
quaedam A, foramata quaedam CRTS., firmata quaedam P El^ Mosur a E Fa and

LIB. i CAP. xxiii xxv G3 G9. 23
quasi adunca, ex his effectum esse caelum atque terrain nulla co-
gente natura, sed concursu quodam fortuito, hanc tu opinionem,
C. Vellei, usque ad hanc aetatem perduxisti, priusque te quis de
omni vitae statu quam de ista auctoritate dejecerit; ante enim
5 judicasti Epicureum te esse oportere, quam ista cognovisti. Ita
necesse fuit aut haec flagitia concipere animo aut susceptae
philosophiae nomen amittere. Quid enim mereas, ut Epicureus 67

esse desinas? Nihil equidem inquis, ut rationem vitae beatae
,
veritatemque deseram Ista igitur est veritas?

. de vita Nam
10 beata nihil repugno, quam tu ne in deo quidem esse censes,
nisi plane otio langueat. Sed ubi est veritas? In mundis,
credo, innumerabilibus, omnibus minimis temporum punctis aliis
nascentibus, aliis cadentibus. An

in individuis corpusculis tarn
praeclara opera nulla moderante natura, nulla ratione fingenti-

15 bus? Sed oblitus liberalitatis meae, qua tecum paulo ante uti
coeperam, plura complector. Concedam igitur ex individuis
constare omnia. Quid ad rem? deorum enim natura quaeritur.
Sint sane ex atomis; non igitur aeterni. Quod enim ex atomis, 68
id natum aliquando est; si natum, nulli dei ante quam nati; et
20 si ortus est deorum, interitus sit necesse est, ut tu paulo ante de
Platonis immdo disputabas. Ubi igitur illud vestrum beatum
et aeternum, quibus duobus verbis significatis deum ? quod
cum efficere vultis, in dumeta correpitis. Ita enim dicebas,
non corpus esse in deo, sed quasi corpus, nee sanguinem, sed
25 tamquam sanguinem.
XXV. Hoc persaepe facitis, ut, cum aliquid non veri simile 69
M, curvata quaedam BT, curva quaedam H, et pyramita quaedam, curvata quae-

dam Asc. V, et pyramita quaedam, quaedam curvata, quaedam Than., et quaedam
pyramidata, curvata quaedam Herv., quaedam pyramata, quaedam curvata Vlf
et pyramata, curvata quaedam TJL, piramidata quaedam G, pyramata quaedam
RM Med. of Dav. Oxf. et piramata quaedam Gud. Oxf. eou with slight varr.,
if/,
imparamata quaedam Reg., et pyramidata, quaedam curvata ct quaedam Ursinus,

sinuata quaedam G La of Moser, alia rotunda, alia autem partim hamata,
curvata quaedam Mars., alia pyramidata et angulata, turn sinuata quaedam et
quasi hamata Heind. angulata forma hamata quaedam Madv. From this general
,
view of the evidence it appears to me probable that the reading of the archetype
was piramata amata. 12 punctis [B] Asc. U, cunctis ACEPBKLO. 13 in
[AEPK], oni. BC Mus. 18 quod enim El. Eeg. UO + quod autem Asc. Than.
,
Herv. Mars. H+ ,quid autem Red., quia enim XBKL4-, quia enim quod C, quic-
quid Lamb. 19 aliquando est Lamb., aliquando sit MS see Madv. Fin. p. 448.
>
24 BE NATURA DEOHUM.
dfcatis ct effugere rcprchensioncm velitis, affcratis aliquid, quod

omnino ne fieri quidem possit ut satius fuerit illud ipsum, de
;
quo ambigebatur, concedere, quam tarn impudenter resistere.

Velut Epicurus cum videret, si atomi ferrentur in locum inferio-
rem suopte pondcre, mhil fore in nostra potestatc, quod esset 5
earum motus certus et necessarius, invenit, quo modo necessita-
tem effugeret, quod videlicet Democritum fugerat; ait atomum,
cum pondcre et gravitate derecto deorsus feratur, declinare pau-
70 lulum. Hoc dicere turpius est quam illud, quod vult, non posse
defendere. Idem facit contra dialecticos; a quibus cum tradi- 10
turn omnibus disjunctionibus, in quibus aut etiam aut
sit in
non poneretur, alterum utrum esse verum, pertimuit, ne, si

concessum esset hujus modi aliquid, Aut vivet eras aut non
vivet Epicurus alterutrum fieret necessarium: totum hoc
,
aut etiam aut non negavit esse necessarium; quo quid dici 15
potuit obtusius? Urgebat Arcesilas Zenonem, cum ipse falsa
omnia diceret, quae sensibus viderentur, Zeno autem non nulla
visa esse falsa, non omnia; timuit Epicurus, ne, si unum visum
esset falsum, nullum esset verum: omnes sensus veri nuntios
dixit esse. Nihil horum nimis callide; graviorem enim plagam 20
71 accipiebat, ut leviorem repelleret. Idem facit in natura deorum;
dum individuorum corporum concretionem fugit, ne interitus

et dissipatio consequatur, negat esse corpus deorum, sed tam-
quam corpus, nee sanguinem, sed tarn quam sanguinem. XXVI.

Mirabile videtur, quod non rideat haruspex, cum haruspicem 2^
viderit; hoc mirabilius, quod vos inter vos risum tenere possitis.
Non est corpus, sed quasi corpus Hoc intellegercm quale
.
esset, si in ceris diceretur aut fictilibus figuris; in deo quid sit
quasi corpus aut quasi sanguis , intellegere non possum; ne tu
8 derecto Mu. (Adn. Cr.), dirccto MSS generally Or. Ba. Sch. deorsus
ABEP, deorsum CU Mas. 11 disjunctionibus EU
Asc. CIV, dfjunctionibus
or devinctionibus MSS generally, dijunctionibus edd. cf. 41. 12 alterum
utrum XBK, alterutrum CLU + Sch. esse i-crum TUL+, esset verum XBKM.
14 altcrutrum fieret edd., alt. fieri MSS. 20 nimis callide Allen, n callide K,
nisi callide CEBC, nisi valde ABPVUT + ,
nisi calide Dav., nisi calde Kl., nisi
valide Kreuzer. 26 quod i~os Asc. CRMN, qnttm ros XBK + 28 si MSS
.
generally, si id [Oxf. u] V Dav. Klotz. ccris MSS generally, cereis C + .
diceretur Ed. see Comm., fingeretur MSS and edd. 2 J corpus aut quasi
OTU[B], om. ACErBHKNC.

LIB. i CAP. xxv xxvn 69 75. 25
quidem, Vellei, sed non vis fateri. Ista enim a vobis quasi 72
dictata redduntur, quae Epicurus oscitans halucinatus est, cum
quidem gloriaretur, ut videmus in scriptis, se magistrum habu-

isse nullum. Quod et non praedicanti tamen facile equidem
5 crederem, sicut mali aedificii domino glorianti se architectum
non habuisse; nihil enim olet ex Academia, nihil ex Lyceo,
nihil ne e puerilibus quidem disciplinis. Xenocraten audire
potuit, quern virum, di immortales! et sunt qui putent audisse;
ipse non vult; credo plus nemini. Pamphilum quendam, Pla-
10 tonis auditorem, ait a se Sami auditum; ibi enim adulescens
habitabat cum
patre et fratribus, quod in earn pater ejus Neocles
agripeta venerat; sed cum agellus eum non satis aleret, ut
opinor, ludi magister fuit. Sed hunc Platonicum mirifice con- 73
temnit Epicurus; ita metuit, ne quid umquam didicisse videatur.
15 In Nausiphane Democriteo tenetur; quem cum a se non neget
auditum, vexat tamen omnibus contumeliis. Atqui si haec
Democritea non audisset, quid audierat? quid est in physicis
Epicuri non a Democrito? Nam etsi quaedam commutavit, ut
quod paulo ante de inclinatione atomorum dixi, tamen pleraque
20 dicit eadem, atomos, inane, imagines, infinitatem locorum innu-
merabilitatemque mundorum, eorum ortus, interitus, omnia fere,

quibus naturae ratio continetur. Nunc istuc quasi corpus et
quasi sanguinem quid intellegis ? Ego enim te scire ista 74
melius quam me non fateor solum, sed etiam facile patior; cum
25 quidem semel dicta sunt, quid est, quod Velleius intellegere
possit, Cotta non possit? Itaque corpus quid sit, sanguis quid
sit, quasi corpus et quasi sanguis, quid sit, nullo pror-
intellego ;
sus modo
intellego. Ncque tu me celas, ut Pythagoras solebat
alienos, nee consulto dicis occulte tamquam Heraclitus, sed
30 (quod inter nos liceat) ne tu quidem intellegis. XXVII. Illud 75
4 Ba. Mu.
et MSS, ei Klotz, Or. equidem Lamb., quidem MSS. 5 cre
derem A2B
ETOL, credem A. E\ credemus CBK, credam HMCR + credatur U.
2 1
,
6 olet BLO, floret ACEP and MSS generally, ei olet Kl. nihil ex OUH, nihil ne
ex XBK + .
Lyceo Sch., Lycio UR Or. Ba. Mu. (but all read Lyceo Div. i 22),
leucio XTBKH+. 17 quid est X, quid enim El. UV, quid est enim 0.
20 inane edd., inancs MSS. 23 quid intellegis MSS generally, quid sit
intellegis El. V Asc. Bed. Heincl. 29 consulto [CE], consulta ABPU Mus.
30 liceat edd., liqueat MSS (so A has Quotta for Cotta in 1.
26).
video pugnarc to, species ut quaedam sit deorum, quae niliil

concreti habeat, niliil solidi, nihil express!, nihil emineiitis,
sitque pura, levis, perlucida. Dicemus

igitur idem, quod in
Venere Coa: corpus illud non
sed simile corporis, nee ille
est,
fusus et candore mixtus rubor sanguis est, sed quaedam sangui- 5
nis similitude; sic in Epicureo deo nou res, sed similitudines
rerum esse. Fac id, quod ne intellegi quidem potest, mihi esse
persuasum; cedo mihi istorum adumbratorum deorum linia-
menta atque formas.
76 Non deest hoc loco copia rationum, quibus docere velitis 10
humanas esse formas deorum; primum quod ita sit informatum
anticipatumque rnentibus nostris, ut homini, cum de deo cogitet,
forma occurrat humana; deinde quod, quoniam rebus omnibus
excellat natura divina, forma quoque esse pulcherrima debeat,
ncc esse humana ullam pulchriorem tertiam rationem affertis, 15
;
77 quod iiulla alia figura domicilium mentis esse possit. Primum

igitur quicque considera quale sit; arripere enim mihi videmini
quasi vestro jure rem nullo modo probabilem. Omnino quis
tarn caecus in contemplandis rebus umquam fuit, ut non videret
species istas hominum collatas in deos aut consilio quodam sapi- 20

entium, quo facilius animos imperitorum ad deorum cultum a
vitae pravitate converterent, aut superstitione, ut essent simu
lacra, quae venerautes deos ipsos se adire crederent? Auxerunt

autem haec cadem poetae, pictores, opifices; erat enim non
facileagentes aliquid et molientes deos in aliarum formarum 25
imitatione servare. Accessit etiam ista opinio fortasse, quod
homini homine pulchrius nihil videatur. Sed tu hoc, physice,
non vides, quam blanda conciliatrix et quasi sui sit lena natura?
An putas ullam esse terra manque beluam, quae non sui generis
belua maxime delectetur? Quod ni ita esset, cur non gestiret 30
6 res Asc. V, rcm MSS Or. Ba. 11 Kit mentibus om. B. informatum
X+ ,
in forma deorum Asc. VU. 12 anticipatumque NHC + , anticipatum
MSS generally, om. Or. Ba. de deo X Mus., deum Asc. El. UG + . 13 quod
quoniam Walker, quoniam quod N, quod Ked., ut quoniam MSS generally.

16 quod poaait [B], possit quod ACEUBK + nulla alia MSS generally, nulla
.
in alia B + . 17 quicque [B]H, quicqiiid MSS generally. comideraTSE,

comideras AC Mus., coiisideremus L Klotz. 18 omnino edd., omnium MSS,
etenim Heind. 27 videatur MSS see Comm., videtur Or. Ba., ridebatur Sell.
Mu. 28 quasi sui I of Moscr ; quam
sui MSS Klotz, quam sollicita sui V.
LIB. i CAP. xxvn, xxvin 75 79. 27
taurus equae contrectatione, equus vaccae? An tu aquilam aut

leonem aut delphinum ullam anteferre censes figuram suae?
Quid igitur mirum, si hoc eodem modo homini natura praescrip-
sit, ut nihil pulchrius quam hominem putaret, earn esse causam,
5 cur deos hominum similes putaremus? Quid censes? si ratio 78
non suo quasque generi plurimum tributuras
esset in beluis,
fuisse? XXVIII. At mehercule ego (dicam enim, ut sentio)
quamvis amem ipse me, tamen non audeo dicere pulchriorem
esse me, quam ille fuerit taurus, qui vexit Europam. Non
10 enim hoc loco de ingeniis aut de orationibus nostris, sed de
specie figuraque quaeritur. Quodsi fingere nobis et jungere

formas velimus, qualis ille maritimus Triton pingitur natantibus
invehens beluis adjunctis humano corpori, nolis esse ? Difficili
in loco versor. Est enim homo nemo velit
vis tanta naturae, ut
1 5 nisi hominis similis esse. Et quidem formica formicae. Sed 79

tamen cujus hominis enim quisque formosus est ?
?
quotus
Athenis cum epheborum vix singuli reperie-
essem, e gregibus
bantur. Video, quid arriseris, sed ita tamen se res habet.
Deinde nobis, qui concedentibus philosophis antiquis adulescen-
20 tulis delectamur, etiam vitia saepe jucunda sunt. Naevus in
articulo pueri delectat Alcaeum. At est corporis macula
naevus. Illi tamen hoc lumen videbatur. Q. Catulus, hujus
collegae et familiaris nostri pater, dilexit municipem tuum Kos-
cium, in quern etiam illud est ejus:
2 t Constiteram exorientem Auroram forte salutans,
Cum subito a laeva Eoscius exoritur.
Pace mihi liceat, caelestes, dicere vestra,
Mortalis visust pulchrior esse deo.
Huic deo pulchrior; at erat, sicuti hodie est, perversissimis oculis.
30 Quid refert, si hoc ipsum salsum illi et venustum videbatur?
4 [earn esse putaremus] Or. Ba. Sch. Mu. see Comm. 13 corpari [C]U + ,
corpore ABEBK + . 15 hominis [BCB], homini AEU Asc. HK + . formica
formicae Asc. OH [BE], formicae ACBCKR + . 20 jucunda AITS, jocunda
A2 CEU Mus. 21 articulo pueri MSS generally, pericle puero GH corr.
22 Q. Catulus edd., Quintus Catulus XB + . 25 exorientem [B]UM, exoriente
CEBK+, ex oriente Asc. H + exurgentem A.
,
28 visu st Ursinus Or. Ba.,
visust Sch. Mu., visus MSS generally, visus est Asc. V. 29 huic deo pulchrior
MSS generally, huic pulchrior deo V Sch., huic ille deo pulchrior videbatur U.
at erat [C]K, ad erat BCD, aderat ABE ASC.+ . 30 salsum [AB], falsum
CE Mus. Asc.
80 Recleo ad deos. XXIX. Ecquos, si non tarn straboncs, at pae-

tulos esse arbitramur? ccquos naevum habcre? ccquos silos,
flaccos, frontones, capitones, quac sunt in nobis? an omnia

emcndata in illis ? Detur id vobis ; mini ctiam una est omnium
facies? nam si plures, aliam esse alia pulchriorem neccsse est. 5
Igitur aliquis non pulcberrimus dcus. Si nna omnium facies

est, florere in caelo Acadcmiam necesse est; si enim nihil inter
deum et deum differt, nulla est apud deos cognitio, nulla per-
81 ceptio. Quid, si etiam, Vellei, falsum illud omnino est, nullam
aliam nobis de deo cogitantibus speciem nisi hominis occurrere? 10
tamenne ista tarn absurda defendes? Nobis fortasse sic occurrit,
ut dicis; a parvis enim Jovem, Junonem, Minervam, Neptunum,

Vulcanum, Apolliuem reliquosque deos ea facie novimus, qua
pictores voluerunt, neque solum facie, scd etiam
fictoresque
ornatu, aetate, vestitu; at non Aegyptii nee Syri nee fere cuncta 15
barbaria; firmiores enim videas apud cos opiniones esse de
bestiisquibusdam quam apud nos de sanctissimis templis et
82 simulacris deorum. Etenim fana multa spoliata et simulacra
deorum de locis sanctissimis ablata videmus a uostris; at vero
ne fando quidem auditum est crocodilum aut ibim aut faelem 20
violatum ab Aegyptio. Quid igitur censes ? Apim ilium,
sanctum Aegyptiorum bovem, nonne deum videri Aegyptiis ?
Tarn hercle quam tibi illam vestram Sospitam, quam tu num-
quam ne in somnis quidem vides nisi cum pelle caprina, cum
hasta, cum scutulo, cum calceolis repandis. At non est talis 25
Argiva nee Romana Juno. Ergo alia species Junonis Argivis,
alia Lanuvinis, alia nobis. Et quidem alia nobis Capitolim, alia
1 ccquos corr. from etquos B, ct quos ACEBHK + ct quasi Asc. ,

2 ccquos
ccquos AB 2 , etquos etquos B CEUBK-K 9 quid si E Asc., quod si ACU + ,
quo si B. 11 defendes TUL, defendcns XBK + dcfenderes V Asc.

, sic BGC,
si ACEUTB ASC.1 2 a parcis enim Klotz (who compares a similar

+ .
corruption in Ley. n
apparuisse (or aperuisse) MSS, om. Mars. Dav. Hciiid.
9),
Jnnonem MSS generally, om. 13 reliquosque AB+, reliquos CEBK.
>CB.
16 eos opiniones quam ajntd om. C. 18 xpaliuta XBK + , expoliata Asc.

OILVTU. 20 ne fando [BCEJBK + nefandum UO Asc. Hcrv. + nefandu A.
, ,
auditum R[CE], audilu ABU Asc. MKRO. crocodilum see n 129. 21 Aegyptio
Asc., Aegypto MSS generally. ceimes Apim ilium [ABEJCM, censes apud nullum
CB. 2G Arnini (^. Red. + Wcscubcrg (quoted hy Orelli on Tusc. i 113) Sch.
Ba., Aryia MSS generally Or. Mu. 27 alia wlii* eild. after Ursiuus, om. MSS.
LIB. i CAP. xxvin xxx 7985. 29
Afris Hammonis Jovis. XXX. Non pudet igitur physicum, id 83

est speculatoremvenatoremque naturae, ab animis consuetudine
imbutis petere testimonium veritatis ? Isto enim modo dice? e
licebit Jovem semper barbatum, Apollinem semper imberbem,
S caesios oculos Minervae, caeruleos esse Neptuni. Et quidem
laudamus Athenis Vulcanum eum, quem fecit Alcamenes, in
quo stante atque vestito leviter apparet claudicatio non defor-
mis. Claudum igitur habebimus deum, quoniam de Vulcano
accepimus. Age et his vocabulis esse deos facimus, quibus
sic
10 a nobis nominantur? At primum, quot hominum linguae, tot 84

nomina deorum. Non enim, ut tu Velleius, quocumque veneris,
sic idem in Italia Vulcanus, idem in Africa, idem in Hispania.
Deinde nominum non magnus numerus ne in pontificiis quidem
nostris, deorum autem innumerabilis. An sine nominibus sunt ?
15 Istud quidem ita vobis dicere necesse est; quid enim attinet, cum
una facics sit, plura esse nomina ? Quam bellum erat, Vellei,
confiteri potius nescire, quod nescires, quam ista effutientem
nauseare atque ipsum sibi displicere An tu mei similem !
putas esse aut tui deum ? Profecto non putas. Quid ergo ?
20 solem dicam aut lunam aut caelum deum ? Ergo etiam beatum?
Quibus fruentem voluptatibus ? Et sapientem? Qui potest
esse in ejus modi trunco sapientia ? Haec vestra sunt. Si 85
igitur nee humano visu, quod docui, nee tali aliquo, quod tibi
ita persuasum est, quid dubitas negare deos esse ? Non audes.
25 Sapienter id quidem, etsi hoc loco non populum metuis, sed
ipsos Novi
deos. ego Epicureos omnia sigilla venerantes ;
quamquam video non nullis videri Epicurum, ne in offensionem
6 laudamus Athenis I of Moser, I. A. esse I (corr. et) f, Athenis laudamus
Vj,
laudamus esse Atlienis MSS generally, cum quidem essem Athenis laudabamus G,
laudamus visentes Athenis Klotz from the parallel passage in Val. Max. see
Comm. 9 age et MSS generally, age ut GH Bed. + Heind. facimus MSS
generally, faciamus GO Keg. Eed. Heind. 10 nominantur? edd. after Madv.
quot [A CE]KBTUC, quod A B.
2 :
12 idem in Africa om. Mu. (by mistake?).
17 nescires T[CE]BK + nescis A 2 B, nesciris A 1 nescieris CHM + nescitis U.
, , ,
23 humano visu edd., Immano usu NOV Asc. Herv., humana specie C, humano
XTBK + . tali MSS generally, alio G La. of Moser Dav. Heind. 24 ita
MSS generally, om. Beg. GTK+ Sen. 26 venerantes edd. after Manut.,
numcrantcs MSB Heind., inhiantes El. 1>2
Dav. 27 offensionem [EJHCUT
Asc., o/ensione ABCBK.
Athcniensium caderet, vcrbis rcliquisse dcos, re sustulisse.
Itaque in illis selcctis cjus brevibusque sententiis, quas appella-

Kvpias S6a<?, haec, ut opinor, prima sententia est
tis Quod :
beatum et immortale est, id nee habet nee exhibet cui-

quam negotium . XXXI. In hac ita exposita sententia sunt 5
qui existiment, quod plane loquendi ille inscitia fecerat, fecisse

86 consulto de homine minime vafro male existimant.
;
Dubium
est enim, utrum dicat aliquid esse beatum immortale an, si
et
quid sit. Non animadvertunt hie eum ambigue locutum esse,

sed multis aliis locis et ilium et Metrodorum tarn aperte
quam 10
paulo ante te. Ille vero deos esse putat, nee quemquam vidi,
qui magis ea, quae timenda esse negaret, timeret, mortem dico
et deos. Quibus mediocres homines non ita valde moventur,
his ille clamat omnium mortalium mentes esse perterritas. Tot
milia latrocinantur morte proposita, alii omnia quae possunt, 15 ;
fana compliant. Credo, aut illos mortis tirnor terret aut hos
religionis.
87 Sed quoniam non audes (jam enim cum ipso Epicuro loquar)
negare esse deos, quid est, quod te impediat aut solera aut
mundum aut mentem aliquam sempiternam in dcorum numero 20
ponere ?
Numquam vidi , inquit, animam rationis consiliique
participem in ulla alia nisi humana figura .

Quid ? solis num-
quidnam. aut lunae aut quinque errantium siderum simile
vidisti ? Sol duabus unius orbis ultirnis partibus definiens
motuni cursus annuos conficit; hujus hanc lustrationem ejus- 25
dem incensa radiis menstruo spatio luna complct; quinque
autem stellae eundem orbem tenentes, aliae propius a terris,
aliae remotius, ab isdem principiis disparibus temporibus eadem
88 spatia conficiunt. Num quid tale, Epicure, vidisti ? Ne sit
2 selcctis A^CBK, elcctis A 2 E. 3 Kvplas 5<5as edd., cyrias doxas MSS

generally. 6 inscitia ABE + inscita CB +
, ,
inscientia K Reg. Dav. fecerat
A fecerit A BCE Mas. Kl.
1 2 8 dicat aliquid esse beatum
edd. after Sch.,
El. Oxf. e Soli., dicat aliquid iste leatum MSS generally, aliquid dicat istc beatum
G Asc. Herv., dicat al. 1. esse H
Or. Ba. Ma. si quid Sch. Mu., si quod Or. Ba. X
9 sit edd. after Orelli, sit id esse mortah XBKO + ,
sit id esse immortale CU Asc. + .
11 te [ABE + ], om. CUBK+. 17 religionis HCOLTB 2 U Asc., religiones

AB CEBK Kl., religio M. 20 numero edd. after Walker, natura MSS Sch.,
iMturam 0. 21 inquit MSS generally, inquis G Heind., om. OT. 25 lustra
tionem EL 2 Reg.
2
G Herv. + ,
illustrationcm MSS generally.
LIB. I CAP. xxx xxxii 85 89 31
igitur sol, ne luna, ne stellae, quoniam nihil esse potest, nisi

quod attigimus aut vidimus. Quid ? deum ipsum numne
vidisti ? Cur igitur credis esse ? Omnia tollamus ergo, quae
aut historia nobis aut ratio nova affert. Ita fit, ut mediterranei
5 mare esse non credant. Quae sunt tantae animi angustiae ?
Ut, si
Seriphi natus esses nee umquam egressus ex insula, in
qua lepusculos vulpeculasque saepe vidisses, non crederes leones
et pantheras esse, cum tibi, quales essent, diceretur si vero de
;
elephanto quis diceret, etiam rideri te putares. An quicquam (97)

10 tarn puerile dici potest (ut eundem locum diutius urgeam),
quam si ea genera beluarum, quae in rubro mari Indiave gig-

nantur, nulla esse dicamus ? Atqui ne curiosissimi quidem
homines exquirendo audire tarn multa possunt, quam sunt
multa, quae terra, mari, paludibus, fluminibus exsistunt quae ;
15 negemus esse, quia numquam vidimus.

Et tu quidem, Vellei, non vestro more, sed dialecticorum, 89
quae funditus gens vestra non novit, argumentis sententiam
conclusisti beatos esse deos sumpsisti. Concedimus. Beatum
:
autem sine virtute neminem esse posse. XXXII. Id quoque

20 damus, et libenter quidem. Virtutem autem sine ratione con-
stare non posse. Conveniat id quoque necesse est. Adjungis :
nee rationem esse nisi in hominis figura. Quern tibi hoc

daturum putas ? Si enim ita esset, quid opus erat te gradatim
pervenire? sumpsisses tuo jure. Quid autem est istuc

istuc
25 gradatim? Nam a beatis ad virtutem, a virtute ad rationem
5 angustiae ? ut edd. after Madv., angustiae, ut MSS. 8 diceretur CUT

Asc. + , dicerentur XBHK + . 9 rideri MSS generally, irrideri ONV Asc. Eed.
Heind. an quicquam vidimus follows virtus quam figura 96 in all MSS and
edd. Bake transp. see Comm. 11 gignantur MSS, gignuntur Sch. 15 vidi
mus? Or. Ba. Sch. Mu. 17 quae BCELM Sch. Mu., que ABK + , quern
Manut. Or. Ba., quos Herv. argiimentis sententiam Manut. R, arguments
sententiam MSS generally, argumento sententiam Med. of Dav. Lamb. Mu.
argumenta sententiae Moser s E and Sch. Or. Ba. 18 beatum autem s. v.
neminem Asc. UTC Sch. Mu., beat. aut. esse s. v. nem. posse B Or. Ba.,
esse posse
beat. aut. nem. posse AC, beat. aut. s. v. nem. esse E.
s. v. 24 sumpsisses tuo
jure follows istuc gradatim 1. 24 in all MSS, Facciolati transp. sumpsisses
gradatim om. U, istuc pervenire
istuc gradatim om. B (reading te grad. sumps.
tuo jure). quid gradatim om. Walker. quid HLRMTO (corr. to quod),
quod XCKV, qui Sch.

video tc vcnissc gradibus ;

a ration c ad liumanam figuram
quo modo acccdis? Praecipitarc istuc quidcm est, non des-
90 cendcrc. Ncc vero Epicurus dcos
intcllego, cur maluerit
hominum similes dicere quam homines deorum. Quaeres, quid
intersit; si enim hoc illi simile sit, essc illud huic. Video; 5
sed hoc dico, non ab hominibus formae figuram vcnisse ad
deos ;
enim semper fucrunt, nati numquam suut, siquidem
di
aeterni at homines nati
sunt futuri ;
ante igitur humana ;
forma quam homines ea, qua erant forma di immortales. Non

ergoillorum humana forma, sed nostra divina dicenda est. 10
Verum hoc quidem, ut voletis ; quae fuerit tanta

illud quaero,
fortuna (nihil enim ratione in rerum natura factum esse vultis),
sed tamen quis iste tantus casus? undo tarn felix concursus
atomorum, ut rcpento homines deorum forma nasccrentur?
91 Scminane deorum decidisse de caelo. putamus in terras, et sic 15
homines patrum similes exstitisse ? Vellcm diceretis deorum ;
cognationem agnoscerem non invitus. Nihil tale dicitis, sed

casu esse factum, ut essemus similes deorum. Et nunc argu-
menta quaerenda sunt, quibus hoc refellatur ! Utinam tarn
facile vera invenire possim quam falsa convincere ! 20
XXXIII. Etenim enumerasti memoriter et copiose, ut
mihi quidem admirari liberet in homine esse Romano tantam
scientiam, usque a Thale Milesio de deorum natura philosopho-
92 rum sententias. Omnesne tibi illi delirare visi sunt, qui sine
manibus et pedibus constare deum posse decreverint? Ne hoc 25
quidem movet considerantes, quae sit utilitas quaeque

vos
opportunitas in homine membrorum, ut judicetis membris

humanis deos non egcre ? Quid enim pedibus opus est sine
ingressu ?
quid manibus, si nihil comprehendendum est ?
quid
reliqua discriptione omnium corporis partium? in qua nihil 30
inane, nihil sine causa, nihil supervacaneum est [; itaque nulla
ars imitari sollertiam naturae potest]. Habebit igitur linguam
deus et non loquetur, dentes, palatum, fauces nullum ad usum,
9 ea qua MSS generally, eaque CT (corr. to ea qua) Reg. Dav. Ba. 15 scmi-
naw B, semina MSS generally Sch. 20 possim MSS generally, possem KR
Dav. Heind. Sch. 22 liberet MSS generally, subiret conj. Moser and Cobet
V. L. p. 401. 25 decreverint ABCBK, decrcverunt EUTC Sch. Or. Ba.
30 discriptione ABC, description E + Sch. 31 itaque potest see Comm.
LIB. i CAP. xxxn xxxiv 89 95. 33
quaeque procreaticmis causa natura corpori affinxit, ea frustra

habebit deus, nee externa magis quam interiora, cor, pulmones,
jecur, cetera, quae detracta utilitate quid habent venustatis?
quandoquidem liaec esse iu deo propter pulchritudinem vultis.
5 non rnodo Epicurus et Metrodorus 93

Istisne fidentes somniis
et Hermarclms contra Pythagoram, Platonem Empedocleinque
dixerunt, sed naeretricula etiam Leontium contra Theophrastum

scribere ausa est ? scito ilia quidem sermone et Attico, sed
tamen. Tantum Epicuri hortus habuit licentiae. Et soletis
loqueri; Zeuo quidem etiam litigabat. Quid dicam Albucium?
Nam Phaedro nihil elegantius, nihil humanius sed stomacha- ;
batur senex, si quid asperius dixeram, cum Epicurus Aristotelem

vexarit contumeliosissime, Phaedoni Socratico turpissime male
Timocratem, quia nescio

dixerit, Metrodori, sodalis sui, fratrem,
15 quid in philosophia dissentiret, totis voluminibus conciderit, in

Democriturn ipsum, quern secutus est, fuerit ingratus, Nausi-
phanem, magistrum suum, a quo nihil didicerat, tarn male accepe-
rit. XXXIV. Zeno quidem non eos
solum, qui turn erant, Apol-
lodorum, Silum, ceteros, figebat maledictis, sed Socratem ipsum,
20 parentem philosophiae, Latino verbo utens scurram. Atticum
fuisse dicebat, Chrysippum numquam nisi Chrysippam vocabat.
Tu ipse paulo ante, cum tamquam senatum philosophorum reci- 94
tares, summos viros desipere, delirare, dementes esse dicebas.
Quorum si nemo verum vidit de natura deorum, verendum est,
2 c ne nulla sit omnino.

Nam ista, quae vos dicitis, sunt tota commenticia, vix digna
lucubratione anicularum ;
non enim sentitis, quam multa vobis
suscipienda sint, si impetraritis, ut concedamus eandem homi-

num esse et deorum figuram. Omnis cultus et curatio corporis
30 erit eadem adhibenda deo, quae adhibetur homini, ingressus,

cursus, accubitio, inclinatio, sessio, compreliensio, ad extremum
etiam sermo et oratio. Nam
quod et mares deos et feminas esse 95
dicitis, quid sequatur, videtis. Equidem mirari satis non pos-
8 est B^, sit AB 2EBK + . 17 nihil MSS generally, non nihil N Ked. edd.
after Pearce. 19 Silum CBK, Sillum UHMR + ,
sillim A, Syllum Asc. + Sch.,
Chrisippam BH K crisippam CECO, chry-
2 2
sive BE. 21 Crysippam AUG, ,
sippum BffK
1
, cesippum V Asc., Chesippum Dav. Heind.
M. C. 3
sum, undo ad istas opiniones vcstcr illo princeps vcnerit. Scd

clamare non dcsinitis retinendum hoc cssc, dcus ut beatus
immortalisque sit. Quid autem obstat, quo minus sit beatus, si
non sit bipcs ? aut ista, sivc bcatitas sivc beatitude dicenda cst
(utrumque omnino durum, sed usu mollienda nobis vcrba sunt), 5

verum ea, quaecumque est, cur aut in solcm ilium aut in bunc
mundum aut in aliquam mentem aeternam figura membrisquo
96 corporia vacuam cadcre non potest? Nihil aliud dicis nisi:
Numquam vidi solem aut mundum bcatum Quid ? mundum .
praetor hunc umquamne vidisti? Negabis. Cur igitur non 10

sescenta milia esse mundorum, scd innumerabilia ausus es
diccre? Ratio docuit .
Ergo hoc te ratio non doccbit, cum
praestantissima natura quaeratur, eaque beata et aeterna (quae
sola divina natura est), ut immortalitate vincamur ab ea natura,
sic animi praestantia atque ut animi, item corporis ? Cur
vinci, i
5
igitur, cum ceteris rebus inferiores simus, forma pares sumus ?
ad similitudinem enim deorum propius accedebat humana virtus
97 quam figura. XXXV. Ipsa vcro quam nihil ad rem pertinet,
quae vos delectat maxime, similitude !
Quid ? canis nonne
similis lupo ?
atquc, ut Ennius, 20
Simla quam similis, turpissurna bestia, nobis !
at mores in utroque dispares. Elcphanto beluarum nulla pru-

98 deutior ; quaeat figura De bestiis loquor quid ? inter
vastior ? ;
ipsos homines nonne et simillimis formis dispares mores et

moribus paribus figura dissimilis? Etenim si semel, Vellci, 25
suscipimus genus hoc argumenti, attcnde, quo serpat. Tu enim
sumebas nisi in hominis figura rationem incsse non posse ;
sumet alius nisi in terrestri, nisi in eo, qui natus sit, nisi in eo,
4 lipcs ABET-f impcs CBK Allen (omitting non}.

,
est B, st C, sit OH,
sun(AEBC + 10 umquamne R odd., numquamne MSS
. generally. 12 docuit
MSS generally, inquis docuit GO Heind. Sch. docebit MSS, docelat Sch.
14 divina natura MSS generally, divinae naturae El. Reg. Asc. CRV+, in divina
natura U Red. 0. est BE, sunt AC Mas. Hcind. 17 deorum Ba. after
Mu., deo MSS Or., del Lamb. Sch. 18 Six lines which follow figura in tho
MSS and cdd. have been transposed to 84. 23 at figura CHOLU + Sch. Mu.,
ad fifjuram XBKT Or. Ba. 25 parilus con}. Kl. om. MSS generally, ,
siinillimis U El. G Red. + cdd.

LIB. i
(^.P.
xxxiv xxxvi 95101. 35
qui adoleverit, nisi in eo, qui didicerit, nisi in eo, qui ex animo
constet et corpore caduco et infirmo, postremo nisi in Jhomine
atque mortali. Quodsi in omnibus his rebus obsistis, quid est,

quod forma una conturbet ? His enim omnibus, quae pro-
te
5 posui, adjunctis in homine rationem esse et mentem videbas;

quibus detractis deum tamen nosse te dicis, modo liniamenta
maneant. Hoc est non considerare, sed quasi sortiri, quid
loquare. Nisi forte no hoc quidem attendis, non modo in 99
homine, sed etiam in arbore, quicquid supervacaneum sit aut
10 usum non habeat, obstare. Quam molestum est uno digito
plus habere !
Quid ita ? Quia nee ad speciem nee ad usum
alium quinque desiderant. Tuus autem deus non digito uno
redundat, sed capite, collo, cervicibus, lateribus, alvo, tergo,
poplitibus, manibus, pedibus, feminibus, cruribus. Si, ut im-
15 mortalis quid haec ad vitam membra pertinent? quid ipsa

sit,
facies? ilia, cerebrum, cor pulmones, jecur; haec enim

Magis ;
sunt domicilia vitae; oris quidem habitus ad vitae firmitatem

nihil pertinet.
XXXVI. Et eos vituperabas, qui ex operibus magnificis 100
20 atque praeclaris, cum ipsum mundum, cum ejus membra,
caelum, terras, maria, cumque horum insignia, solem, lunam
stellasque, vidissent, maturitates, mutationes
cumque temporum
vicissitudinesque cognovissent, suspicati essent aliquam excel-
lentem esse praestantemque naturam, quae haec effecisset,
25 moveret, regeret, gubernaret. Qui etiamsi aberrant a conjec-
tura, video tamen, quid sequantur; tu quod opus tandem mag
num et egregium habes, quod effectum divina mente videatur,
ex quo esse deos suspicere ? Habebam, inquis, in animo insi-
tam informationem quandam dei. Et barbati quidem Jovis,
30 galeatae Minervae ; num igitur esse tales putas ? Quanto 101
melius haec vulgus imperitorum, qui non membra solum homi-
nis deo tribuant, sed usum etiam membrorum. Dant euim
1 nisi in eo qui didicerit MSS, om. C. animo [ABE], anima C. 11 ad
speciem nee ad usum G Heind. Sch., speciem nee ad usum B, speciem nee usum MSS
generally, specie nee usu Bouh. Or. Ba. Mu. 24 effecisset BEBK Ba. Mu.
AC Sch.
(ecfecisset Or.), fecisset 25 a conjectura MSS Kl., conjectura Or.
Sch. Ba. Mu. 28 habebam MSS generally, fiabemus G + Heind., habeo OLT.
inquis MSS generally (corr. from inquit B), inquit B + . 32 tribuant
[ABE] BKHCR, tribuunt CTLO Sch.
3 9
arcum, sagittas, hastam, clipeum, fuscinam, fulnion, et si,
actiones quac sint deorum, non vident, nihil agentcm tamen

deum non queunt qui irridentur, Aegyptii nul-
cogitare. Ipsi,
lam beluam nisi ob aliquam utilitatem, quam ex ea caperent,
consecraverunt velut ibes maximam vim serpentium conficiunt,
; 5
cum sint aves excelsae, cruribus rigidis, corneo proceroquc
rostro ;
avertunt pestem ab Aegypto, cum volucres angues ex
vastitate Libyae vento Africo invectas interficiunt atque con-
sumunt ; fit, ut illae nee morsu vivae noceant nee odore
ex quo
mortuae. Possum de iclmeumonum utilitate, de crocodilorum, zo
de faelium dicere, sed nolo esse longus. Ita concludam, tamen
beluas a barbaris propter beneficium consecratas, vestrorum
deorum non modo beneficium nullum exstare, sed ne factum
102 quidem omnino. Nihil habet, inquit, negotii. Profecto Epicu
rus quasi pueri delicati nihil ccssatione melius existimat. 15
XXXVII. At ipsi tamen pueri, ctiam cum cessant, exercita-
tione aliqua ludicra delectantur; deum sic feriatum volumus
cessatione torpere, ut, si se commoverit, vereamur, ne beatus
esse non possit ? Haec oratio non modo deos spoliat motu et
actione divina, sed etiam homines inertes efficit, siquidem agens 20
aliquid ne deus quidem esse beatus potest.

103 Verum sit sane, ut vultis, deus effigies hominis et imago;
quod ejus est domicilium ? quae sedes ? qui locus ? quae deinde
actio vitae ?
quibus rebus, id quod vultis, beatus cst ? utatur
enim suis bonis oportet et fruatur, qui beatus futurus est. Nam 25
locus quidem etiam naturis, quae sine animis sunt, suus est
iis
cuique proprius, ut terra infimum teneat, hanc inundet aqua,

superior aeri, aetheriis ignibus altissima ora rcddatur. Bestia-
rum autem tcrrenae sunt aliao, partim aquatiles, aliae quasi
ancipites in utraque sede viventes; sunt quaedam etiam, quae 30

igne nasci putentur appareantque in ardentibus fornacibus
104 saepe volitantes. Quaero igitur, vester deus primum ubi habi-
19 oratio [ABEJOK, ratio CCB Hcind. 23 oportet et ON of Moser cdd.,

oportet XBKL + op. at Asc., op. ut
,
HV
+ op. ac R, op. aut N.
,
28 superior
atri aetheriis Mu., superi aetheri B, superi ctheris C, superi aether A, supcri
ether superior ethere (final e cancelled) 0, superior aether UHLN, superior
EBK,
aer superior aetheri Dav. Or. Ba., superior aeri Manut. Heind. Scb.
Vj,
31 igne nasci [X]BKC, igni nasci TMORV+ Sch., in igne nasci Dav. Or. Ba.
LIB. I CAP. XXXVI XXXVIII 101107. 37
tet,deinde quae causa eum loco moveat, si modo movetur ali-

quando, porro, cum hoc propriura sit animantium, ut aliquid
appetant, quod naturae accommodatum, deus quid appetat,
sit
ad quam denique rem motu mentis ac ratione utatur, postremo

5 quo modo beatus sit, quo modo aeternus. Quicquid enim
horum attigeris, ulcus est. Ita male instituta ratio exitum
reperire non potest. Sic enim dicebas, speciem dei percipi 105
cogitatione, non sensu, nee esse in ea ullam soliditatem, neque

eandem ad numerum permanere, eamque esse ejus visionem,
10 ut similitudine et transitione cernatur, neque deficiat umquain ex
infinitis corporibus similium accessio, ex eoque fieri, ut in haec
intenta mens naturam et sempiternam putet.
nostra beatam illam
XXXVIII. Hoc, per ipsos deos, de quibus loquimur, quale tandem
est ? Nam si tantum modo ad cogitationem valent nee habent
1
5
ullam soliditatem nee eminentiam, quid interest, utrum de
Hippocentauro an de deo cogitemus ? Omnem enim talem con-
formationem animi ceteri philosophi motum inanem vocant, vos
autem adventum in animos et introitum imaginum dicitis. Ut 106
igitur Ti. Gracchum cum videor contionantem in Capitolio
20 videre de M. Octavio deferentem sitellam, turn eum motum
animi dico esse inanem, tu autem et Gracchi et Octavii ima
gines remanere, quae, in Capitolium cum pervenerint, turn ad
animum meum referantur hoc idem fieri in deo, cujus crebra
;
facie pellantur animi, ex quo esse beati atque aeterni intelle-

25 gantur. Fac imagines esse, quibus pulsentur animi; species IQ?
dumtaxat objicitur quaedam; num etiam, cur ea beata sit, cur
aeterna? Quae autem istae imagines vestrae aut unde? A
Democrito omnino haec licentia; sed et ille reprehensus a
multis est, nee vos exitum reperitis, totaque res vacillat et
30 claudicat. Nam quid est, quod minus probari possit ? Omnium
2 porro edd. after Heind., postremo MSS Kl. 4 ratione 00 El. UT edd.,
rationis MSS generally. 6 attigeris C, attigerit MSS generally, attigeritis
conj. J. S. Reid. 19 igitur MSS, om. edd. after Madv. Ti edd., Titum X,
Tib. Asc., Tiberium U. 20 videre MSS, videre et conj. Bouh. M, Asc.,
Marco X. 21 tu Asc. + ,
turn ABKMO, cum CB, tn E. 22 pervenerint
MSS generally Sch., pervenerim M of Moser G + Heind. Madv. Or. Ba. Mu.
26 num edd., nunc X Mus., non Kl. (comparing Ait. iv 6). 30 possit omnium
XUTBHIKLO, possit quam omnium Asc. MCRV Sch. Mn., p. q. hominum N Eed.
Or. Ba., omnium quam Heind., possit quam omnino conj. J. S. Eeid.
2>ossit
in me incidcrc imngincs, Homcri, Archilochi, Romuli, Numac,

Pythagorae, Platonis, ncc ea forma, qua illi fuerunt Quo
!
modo illi
ergo ? et quorum imagines ?
Orpheum poetam docet
Aristotelcs numquam fuisso, ct hoc Orphicum carmen Pytha-
gorei ferunt cujusdam fuisse Cercopis. At Orpheus, id est 5

tit vos vultis, in animum meum saepe incurrit.
imago cjus,
108 Quid, quod ejusdcm hominis in meum aliae, aliac in tuum ?
quid, quod earum rerum, quae numquam omnino fuerunt neque
esse potuerunt, ut Scyllae, ut Clumaerae ? quid, quod hominum,
locorum, urbium earum, quas numquam vidimus? quid, quod, 10

simul ac mini collibitum est, praesto est imago ? quid, quod
etiam ad dormientem veniunt invocatac ? Tota res, Vellei,
nugatoria Vos autcm non modo oculis imagines, sed etiam

est.
109 animis inculcatis. Tanta est impunitas garriendi. XXXIX. At

quam liccnter Fluentium
!
frequenter transitio fit visionum, 15
ut e multis una videatur Puderet me dicere non intelletrere,
.
O *
si vos ipsi intellegeretis, qui ista defenditis. Quo modo enim

pvobas continenter imagines ferri ? aut, si
quo modo
continenter,
aeternae ? Innumerabilitas inquit, , suppeditat atomorum .
Num. eadem ergo ista faciet, ut shit omnia sempiterna? Con- 20

fugis ad aequilibritatem (sic enim laovo^lav, si placet, appelle-
mus) et ais, quoniam sit natura mortalis, immortalem etiam esse
oportere. Isto modo, quoniam homines mortales sunt, sint aliqui
immortales, et quoniam nascuntur in terra, nascantur in aqua.
Et quia sunt quae interimant, sunt quae conscrvent . Sint 25
sane, sed ea conservent, quae sunt dcos istos esse non ; sentio.
2 ncc ca forma edd. after Lamb., ncc ex forma MSS, nedum ea forma conj. J. S.
Ecid. quo modo illi ergo XBKR, quo modo ergo illae
ergo illi UCV, quae
G Hcind., quo modo illae ergo J. S. Ileid. 5 Cercopis Victorius, Cerconis AECK
(corr. from Cratonis), Cerdonis BUO, uLcritoiii*,

certonis &c. 8 fuerunt UT0 2 C
Asc.+ fuerant XBKO
,
1
. 9 potuerunt A^TOC Asc., potuerant A BCEBK. 2
14 at A, ad MSS generally. 15 licenter Jluentium MSS generally, licentiam
fmendam GHN Heind. 19 inquit BCEUKV+, inquid ABO, iiiquis H cdd.

(cf. 87). 20 faciet G lied. Walker, facicnt ACEBK + faciunt B.
,
21 aequilibritatem cdd., BK, equilibertatem ACEB, acquabili-

aequilibertatem
tatem TJV Asc., equilibram libertatem Oxf. ^ CMR, equlilram Oxf. o. laovofj.tav
cdd., isonomian AC, issonomian B, ysonomiu E. 25 interimant sunt CG

(erased) THIL Eed. Asc. -f Heind. Sch., interimant sint ABEUBCK Or. Ba. Mu.
LIB. I CAP. XXXVIII XL 107 113. 39
Omnis tamen ista rerum effigies ex individuis quo modo cor- 110
poribus oritur ?
quae etiamsi essent (quae nulla sunt), pellere se
ipsa et agitari inter se concursu fortasse possent, formare, figu-
rare, colorare, animare non possent. Nullo igitur modo immor-
5 talem deum efficitis. XL. Videamus mine de beato. Sine
virtute certe nullo modo ;
virtus autem actuosa, et deus vester
nibil agens ; expers virtutis igitur ;
ita ne beatus quidem.
Quae Suppeditatio inquis, bonorum nullo malorum
ergo vita? , in
interventu Quorum tandem bonorum? Voluptatum, credo;
.
10 nempe ad corpus pertinentium nullam enim novistis nisi pro-

;
fectam a corpore et redeuntem ad corpus animi voluptatem.

Non arbitror te, Vellei, similem esse Epicureorum reliquorum,
quos pudeat quarundam Epicuri vocum, quibus ille testatur se
ne intellegere quidern ullum bonum, quod sit sejunctum a deli-
15 catis obscenis voluptatibus
et quas quidem non erubescens
;
persequitur onines nominatim. Queni cibum igitur aut quas 112

potiones aut quas vocum aut riorum varietates aut quos tactus,
quos odores adhibebis ad deos, ut eos perfundas voluptatibus ?

ut poe tae quidem [nectar ambrosiam] epulas comparant et aut
20 Juventatem aut Ganymedem pocula ministrantem; tu autem,
Epicure, quid facies ?
Neque enim, unde habeat ista deus tuus,
video, nee quo modo utatur. Locupletior igitur hominum

natura ad beate vivendum est quam deorum, quod pluribus
generibus fruitur voluptatum. At has leviores ducis voluptates, 113
25 quibus quasi titillatio (Epicuri enim hoc verbum est) adhibetur
sensibus. Quousque ludis ? Nam etiam Philo noster ferre non
poterat aspcrnari Epicureos molles et delicatas voluptates;
1 ex individuis Herv. 2 Vj, ex dividuis La and M of Moser, ex divinis MSS
generally. 2 quae nulla sunt TJTO[B], om. ACHCRBK + Scb. Or. Ba., que
nulla sunt trans, after corporiltus E. 3 ipsa Asc. CR, ipse ABEBK, ipsae C.
agitare conj. Mu. 12 Vellei MRVU + velle XBK. ,
13 pudeat MSS, non
pudeat edd. after Lamb. quarundam Kl. Scb. Mu. after Lacbmann on Lucr.
iv 116, earundem (for carundem = quarundam, see Mu. Adn. Cr. on tbe intercbange
of e and c) CUCMRV Herv. ASC. + , earum BOL Or. Ba., eadem ABK, eodem E,
ejusdem T. 19 ut MSS, ac Ernesti Or. Ba. Scb., et Walker Mu., aut Herv.
nectar ambrosiam MSS, bracketed Or. Ba. Mu., nectar ambrosiamque Asc. Heind.
Scb. epulas MSS generally, epulis UILNO Asc. Heind., in epulas J. S. Eeid
conj. 20 Juventatem [ABJBK, juventutem CE. 26 nam etiam Philo G,
nam enim Philo (orfilo) XBK + , nam Philo LRVT.
summa enim memoria pronuntiabat plurimas Epicuri sententias

iis ipsis vcrbis, quibus erant scriptae Mctrodori vero, qui est
;
Epicuri collega sapientiae, multa impudcntiora recitabat accu- ;
sat enim Timocratem, fratrcm suum, Mctrodorus, quod dubitct
omnia, quae ad bcatam vitam pertineant, ventre metiri, ncque 5

id semel dicit, sed saepius. Annuere te video nota enim tibi ;
sunt ; proferrem libros, si

reprehendo,
negares. Neque nunc
quod ad voluptatem omnia referantur ea quaestio), sed (alia est
doceo deos vestros esse voluptatis expcrtes, ita vestro judicio ne
114 beatos quidem. XLI. At dolore vacant. Satin est id ad 10
illam abundantem bonis vitam beatissimam ? Cogitat, inquiunt,
assidue beatum esse se habet enim nihil aliud, quod agitet in
;
mente. Comprehende igitur anirno et propone ante oculos

deum nihil aliud in omni Mihi pulchre est
aetemitate nisi
et Ego beatus sum cogitantem. Nee tamen video, quo 15
modo non vereatur iste deus beatus, ne intereat, cum sine ulla
intermissione pulsetur agiteturque atomorum incursione sempi-
terna, cumque ex ipso imagines semper affluant. Ita nee
beatus est vester deus nee aeternus.
115 At etiam de sanctitate, de pietate adversus deos libros 20
scripsit Epicurus. At quo modo in his loquitur ? Ut Ti.
Coruncanium aut P. Scaevolam, pontifices maximos, te audire
dicas, non eum, qui sustulerit omnem funditus religionem, nee
manibus, ut Xerxes, sed rationibus deorum immortalium templa
et aras everterit. Quid est enim, cur deos ab hominibus colen- 25
dos dicas, cum di non modo homines non colant, sed omnino
118 nihil curent, nihil agant? At est eorum eximia quaedam prae-
stansque natura, ut ea debeat ipsa per se ad se colendam allicere

sapientem. An quicquam eximium potest esse in ea natura,
quae sua voluptate laetans nihil nee actura sit umquam neque 30
2 Us BR, his MSS generally. 10 at A.

1
CEK + ,
a A BEOHC.
2
14 pul
chre Asc. C 2 HLCO,
pulcJiro 15 cogitantem here K ends.
XBKM. 16 non
vereatur ABHILO Sch. Mu., non moveaiur CEB, videatur MKCVU Asc., non
pereat Or. Ba., non conteratur Maclv. ne intereat B Sch. Mu., om. ACE Mus.
Or. Ba., Heind. suggests quomodo videatur sili iste deus beatus, aut quomodo
non vereatur, neintereat, Allen quo modo sibi videatur i. d. b. nee, ne intereat,
vereatur. 21 Ti. edd. after Heind., om. MSS. 28 allicere GHRV,, aliccre
U, elicere XOB +. 30 voluptate UOLMNRV, roluntate XTBHC-h.
LIB. I CAP. XL XLII 113 119. 41
agat neque egerit ? Quae porro pietas ei debetur, a quo nihil

acceperis? aut quid omnino, cujus nulluin meritum sit, ei deberi
potest ? Est enim pietas justitia adversum deos ; cum quibus
quid potest nobis esse juris, cum homini nulla cum deo sit com-
5
munitas ? Sauctitas autem est scientia colendorum deorum ;
qui quam ob rem colendi sint, non intellego, nullo nee accepto
ab nee sperato bono.
iis
XLII. Quid est autem, quod deos veneremur propter ad- 117
mirationem ejus naturae, in qua egregium nihil videmus ? Nam
I0 superstitione, quod gloriari soletis, facile est liberari, cum sustu-
leris omnem vim deorum ;
nisi forte Diagoram aut Theodorum,
qui omnino deos esse negabant, censes superstitiosos esse po-

tuisse.Ego ne Protagoram quidem, cui neutrum licuerit, nee
esse deos neenon esse. Horum enim sententiae omnium non
15
modo superstitionem tollunt, in qua inest timor inanis deorum,
sed etiam religionem, quae deorum cultu pio continetur. Quid ? 118
ii, qui dixerunt totam de dis immortalibus opinionem fictam
esse ab hominibus sapientibus rei publicae causa, ut, quos ratio
non posset, eos ad officium religio duceret, nonne omnem reli-
20 gionem funditus sustulerunt Quid ? Prodicus Cius, qui ea,

?
quae prodessent hominum vitae, deorum in numero habita esse

dixit, quam tandem religionem reliquit? Quid ? qui aut fortes 119
aut claros aut potentes viros tradunt post mortem ad deos per-
venisse, eosque esse ipsos, quos nos colere, precari venerarique
2e soleamus, nonne expertes sunt religionum omnium ? quae ratio
maxime tractata ab Euhemero est, quern noster et interpretatus
et secutus est praeter ceteros Ennius. Ab Euhemero autem et
mortes et sepulturae demonstrantur deorum. Utrum igitur hie
confirmasse videtur religionem an penitus totam sustulisse ?
Eleusinem sanctam illam et augustam,
2o Omitto
Ubi initiantur gentes orarum ultimae,
9 videmus MSS, videamus Allen Madv. Ba. 10 liberari [B 2 E] C Asc.,

liberare ABÛBHO. 20 Prodicus Asc., prodigus X + Cius Vx Victoriua
.
(cf. Lachm. Lucr. iv 1130), Ceus Dav. Sch., chiuis ABC, chiius B, chius ET + .
30 Eleusinem ACE + Eleusina B, Eleusinam HLNVT.
, 31 orarum [BC 2 E]CT,
horarum AC S*, orai conj. Bentley on Hor. Od. i 35. 29.
praetereo Samothraciam eaquc, quae Lemni

Nocturne aditu occulta coluntur,
Silvcstribus sacpibus densa.
Quibus rationcmque revocatis rerum magis natura

explicatis ad
cognoscitur quam dcorum. 5
120 XLIII. Mihi quidem ctiam Dcmocritus, vir magnus in pri-
mis, cujus fontibus Epicurus hortulos suos irrigavit, nutare
videtur iu natura dcorum. Turn enim ccnsct imagines divini-
laie praeditas inessc in univcrsitatc rcrurn, turn principia men
tis, quae sint in eodem universe, deos esse dicit, turn animantcs 10
imagines, quae vel prodesse nobis soleant vel nocere, turn ingen-
tes quasdam imagines tantasque, ut universum mundum com-
plectantur extrinsecus ; quae quidem omnia sunt patria Demo-

121 criti quam Democrito digniora. Quis enim istas imagines com-
prehendere animo potest ?
quis admirari? quis aut cultu aut 15
religione dignas judicare? Epicurus vero ex animis hominum
extraxit radicitus religionem, cum dis immortalibus et opem et
gratiam sustulit. Cum enim optimam et praestantissimam
naturam dei dicat esse, negat idem esse in dec gratiam tollit ;
id, quod maxirnc proprium est optimae praestantissimaeque 20

naturae. Quid enim melius aut quid praestantius bonitate et
bencficentia Qua cum carere deum vultis, neminem deo nee
?
deum nee hominem carum, neminem ab eo amari, neminem

diligi vultis.
Ita fit, ut non modo homines a dis, sed ipsi di
inter so ab aliis alii neglegantur. XLIV. Quanto Stoici melius, 25
qui a vobis reprehend untur Consent autem sapicntes sapien-

!
tibus etiam ignotis esse amicos. Nihil est enim virtute amabi-
lius; qui adcptus erit, ubicumque erit gentium, a nobis

quam
122 diligetur. Vos autcm quid mail datis, cum in imbecillitate
gratificationcm et benevolentiam ponitis
Ut enim omittam 30 !
vim et naturam deorum, ne homines quidem censetis, nisi imbe-
9 mcntisquae [E~] (cf. Augustin Fp.

mcntesque quae Asc. T BMRV Allen. 10 sint edd. after Heind., sunt MSS.
-
11 soleant EN of Mosor, solent ABC Mus. Kl. 17 din MSS, in dis Or. Ba.
19 dical MSS, dicit Walker Heind. 25 ab aliis alii om. Cobet F. L. p. 4(Jl.
23 adeptus erit MSS generally, adeptus fuerit El. lleg. Dav. 29 in iinbecilli-
t/ite Lamb., inbecillitate G Moser s MN, inbecillitate AEUT, inbecillitatem CE

Mua.
LIB. I CAP. XLII XLIV 119124. 43
cilli essent, futures benefices et benignos fuisse ? Nulla est
caritas naturalis inter bonos? Carum ipsum verbum est
amoris, ex quo amicitiae nomen est ductum ; quam si ad fruc-

tum nostrum referemus, non ad
commoda, quern diligemus,
illius
5 non erit ista amicitia, sed mercatura quaedam utilitatum suarum.

Prata et arva et pecudum greges diliguntur isto modo, quod
fructus ex iis capiuntur ;
hominum caritas et amicitia gratuita
est. Quanto igitur magis deorum, qui nulla re egentes et inter

se diligunt et hominibus consulunt! Quod ni ita sit, quid
10 veneramur, quid precamur deos cur sacris pontifices, cur auspi-
?
ciis augures praesunt ?

quid optamus a dis immortalibus ? quid
vovemus ?
At etiam liber est Epicuri de sanctitate. Ludimur ab 123
homine non tam faceto quam ad scribendi licentiam libero.
15 Quae enim potest esse sanctitas, si di humana non curant ? quae
autem animans natura nihil curans ? Verius est igitur nimirum
illud, quod familiaris omnium nostrum Posidonius disseruit in
libro quintode natura deorum, nullos esse deos Epicure videri,
quaeque de dis immortalibus dixerit, invidiae detestandae
is
20 gratia dixisse. Neque enim tam desipiens fuisset, ut homun-

culi similem deum fingeret, liniamentis dumtaxat extremis, non
habitu solido, membris hominis praeditum omnibus, usu mem-
brorum ne minimo quidem, exilem quenclam atque perlucidum,
nihil cuiquam tribuentem, gratificantem, omnino
nihil nihil
25 curantem, nihil agentem. Quae natura primum nulla esse
potest,idque videns Epicurus re tollit, oratione relinquit deos.

Deinde, si maxime talis est deus, ut nulla gratia, nulla hominum ^24.
caritate quid enim dicam propitius sit ?
teneatur, valeat ;
Esse enim propitius potest nemini, quoniam, ut dicitis, omnis in

30 imbecillitate est et gratia et caritas.
4 diligemus AB Sch. Mu., diligimus CT [CE] Or. Ba. 8 qui nulla re

UTOH Asc. [C + ], qui in nulla re ABEBCMR El. + 1>2
.
egentes [X]B + ,
egentes sunt (cf. 11 21 sunt carentia) MRC El. li2 Eeg. Asc. U 13 liber est
Epicuri MSS generally, Epicuri liber exstat OUT + . 20 liomunculi MR Oxf. e
Herv. + homunculis XBH + Heind. Allen.
,
24 gratificantem, omnino nihil
CB Asc. Sch. Mu., gratificantem omnino, nihil Or. Ba., gratificantem, nihil
omnino C Red. Heind.
PREFACE TO THE COLLATIONS.
The following is Mr Swainson s account of the MSS and editions

by him.
collated
B. Burney MS No. 148, small quarto, parchment, probably

belongs to the 13th century, but appears from the handwriting to be
copied from a MS of the llth. This is the best of the British
Museum MSS. It agrees closely with Orelli s Cod. C. (the Leyden
MS 118), which belongs to the 12th century; thus in I 25 both omit
adiunxit, l 26 for discriptionem both have discrepationem, I 36 for
pertinentem, pertingentem, I 95 for bipes, impes, n 37 quodque...
expletumque sit om., n 147 spicuarem for disputarem, in 86 protu-

lissem for P. Eutilii sim. [Add I 17 return for aequum, 18f
descendens sed for descendisset, 23 naturam intelligentis, 25 curaque
for cur aquae, 37 sentias qui for sententia est qui, 43 nee intelligi
quicquam om., 63 a parte for aperte, 66 foramata for pyramidata,

81 Junonem om., 82 censes apud nullum for censes Apim ilium,
85 GR. added after sententiis, 93 Silum, 102 ratio for oratio,
115 exerses for Xerxes. Ed.] The De Legibus which follows is
styled
"
De iure ciuili et naturali iusticia."

(Written in Italy.)
H. Harleian MS
2465, late Parchment for the
15th cent.
first 21 folios, the rest paper written in a different and later hand
commencing with -pites of ancipites in I 103. Followed by

"
li-
bellus de mondi essentia," i.e. Timaeus. parchment leaf at the A

end (part of a legal instrument) gives the date 1418. The first part
agrees mainly with Cod. G. of Moser; thus both give causarum for
rerum in I 9, Jouem ignem for Jouem in I 40, insert immittendique
after minuendi in I 35. It has also much in common with Cod.
Red. of Heindorf. Where it is corrected it is often impossible to
decipher the original reading, and, as many of the corrections are

4G PREFACE TO THE COLLATIONS.
wrong, this is to be regretted. The paper part of the MS. agrees

most closely with Cod. Fa. of Moser and Cud. Clog, of Heindorf,
e.g. in i 106 disserentem for deferentetn sitdlam. (Written in Italy.)
I. Ilarleiaii MS 2511, loth cent.

Parchment quarto very
clearly written. Followed by the Da Dicinntiune of which Book n
is styled De Fato," at the end of this is J
"
140-1; then comes "inift,
De Esscntia J/iindi," at the end TEAOC. This is a very worth

"
less MS with constant omissions and blank spaces and seems to

have been written by a scribe ignorant of Latin. After Ch. 10
of Book I, I have only noted the more extraordinary readings.
It agrees mainly with Moser s Codd G. and K. (Written in Italy.)
K. Harleian MS 2G22, end of the llth cent., parchment,

medium quarto; unfortunately ends with the word "iYec" in
i 111. Preceded by Paradoxa Stoicorum Sex,"
"
Though the
transcriber is careless and the MS. is full of his corrections, yet
this is the best of the Ilarleian MSS, often closely agreeing with
B. and Cod. C. of Orelli.
(Written in Flanders or Germany.) The
united testimony of B and K is almost always decisive as to
orthography.
L. Ilarleian MS 4GG2, latter part of the 15th cent, pai chment.
The present chapters are marked in the margin by a later hand.
Followed by the De Diuinatione (which is full of lacunae) and the
Paradoxa. It abounds with transpositions and mainly agrees with I.
[Notwithstanding its eccentricities, it contains some valuable read-
ings. Ed.] (Italy.)
M. Harleian MS 5114, latter part of the 15th cent., parchment

folio, very clearly written. Contains De Legibus, De Achademicis,
De Natura Deorum, De Divinatione, De Officiis. The MS comes
nearest to C. below and Oxf. e. In many places it agrees with the
readings of Thanner s edition of 1520. (Italy.)
N.
Additional MSS 11932, middle of 15th cent. Paper, small
folio, from the library of Bishop Butler. Followed by the De
Divinatione, De Fato, De Creatione Mundi (Timaeus). This agrees
most closely with Cod. Red. of Heindorf and Cod. O. of Moser.
[The scribe is more intelligent than the writer of I, but very un-
conscientious. Ed.] (South Germany or North Italy. I am
indebted to Mr E. M. Thompson for this information, and for the
correction of the dates in the Catalogue.)
PREFACE TO THE COLLATIONS. 47
[0. Additional MSS 1958G, end of 14th cent. Finely written

on vellum, folio ; is closely allied to L and I but less eccentric than
either. It also agrees frequently with and U; has been a good H

deal altered by the corrector. Contains De Inventions, Rhetoricorum
Lib. IV., De Oratore, Oratoris ad M. Erutum liber, De Optimo
genere Oratorum, De partitions Artis Oratoriae, De Officiis, De

Amicitia, De Sencctute, Tusculanae Disputationes, De Creatione Celi,
De Divinationibus, De Natura, Deorum, Orationes. Collated by Mr
Bickley of the British Museum, and compared by myself. EJ.] The
preceding eight MSS are all in the British Museum.
C. MS 790 Dd.
xiii. 2, in. the Cambridge University Library,
15th cent. Finely written on parchment, folio. See the Catalogue

of the MSS preserved in the Library of the University of Cambridge,
I 507. The MS was written "per
manus Theodorici Nycolai Werken
de Abbenbroeck (in S. Holland) : liber explicit anno domini MCCCC44
alias 1444." It the Cod. Cantabrigiensis of Davies, who says of
is
it on I 20,
"
codex est perparvi pretii," but it has some excellent

and unique readings. [A remarkable feature of this MS is the
frequency of small alterations, either in the order of the words, or in

the words themselves, as iyitur for ergo &c. Ed.] It is divided into
chapters, Book I into the

prologue (which absurdly ends with the
word repellendi in ch. 3 5) and 62 chapters; Book n into 68, and
Book in into 77 chapters. The collation given by Davies is imper
fect and often wrong.
R. The Roman edition of 1471 of the Opera Philosophica.

Vol. I contains the JH. D. : there are two copies of it in the British
Museum, in one of which (N. 720, 1. 6) a folio, containing i 25 69

effugeret to I 27 77 eodem modo, is wanting, but the other (C. i.
c. 11) is perfect. It was printed by Sweynheym and Pannartz,
as the lines declare at the end of the Cato Maior Hoc Conradus ;
"
opus Suuenheym ordine Miro Arnoldusque simul Pannartz una

aede colendi Gents Theotonica: Rome expediere sodales." Then follows
the date Anno Xpi MCCCCLXXI
"
die vero xxvii mensis Aprilis

Rome in domo magnifici viri Petri de Maximo." The text is gene
rally very good, many of the best readings in the edition of Hervag
(Basle, 1534), praised by Moser and Creuzer, seem taken from

it, and many of the conjectures attributed to Lambinus may be
already found there. It was probably printed from the MS in the
48 PREFACE TO THE COLLATIONS.
Vatican called La. by Moser, or from some MS from which La. was
derived, hence the reading Antenulus for a nonnullis in 53, c. m
V. The Venice edition of 1471 printed by Yindellinus de Spyra.
There is a copy of this in the Grylls Collection in the Library of
Trinity College, Cambridge. The volume contains a lite taken

from Plutarch, then the lives of Cornelius Severus which are found
in M. Ann. Seneca, Suasor. vn (given by Orelli, Eel. Poet. Lat.
"
11
p.261, AntJiol. Lat. 2. 155), Oraque marjnanimum...sub umbras,

with the date at the foot A.D. M.CCCC.LXXI. The volume ends with a
treatise
"
de disciplina mttitari" which is found in several of the

older editions. [Generally agrees with the edition of Ascensius.
Ed.]
V lt By this I denote the MS corrections in the Grylls copy of
V which are often of great value.
Z denotes the consensus of all the above MSS.
There is a copy of the Bologna edition of 1494, in the Library

of Trinity College, Cambridge, bound up with the edition by Victor
Pisanus of the Orator, printed at Venice, in 1492. This copy
<fcc.,
belonged to R. Laughton, and is the one used by Davies who fre

quently gives its readings. It is noticeable for the reading in in 63
el Orbonae ad" but otherwise generally agrees with V.
"
have printed Mr Swainson s collations in full for all the MSS

[I
as far as 12, but after that only for B and K, giving selected
readings of the others, except in doubtful and disputed passages,

where all the readings are given. I have also occasionally added
authorities for the reading in the Text, where Swainson had Mr
only noticed the variants. Ed.]
COLLATIONS OF ENGLISH MSS.
TITLE. M. deorum natura liber primus Incipit B. M.

Tullii Ciceronis de
Tullii Ciceronis de deorum natura Incipit liber I. K. M. Tullii Ciceronis Arpi-
nutis oratoris cloquentissimi de natura deorum liber primus incipit I. M. T. C. E.
De n. d. liber primus foeliciter inci2)it L. M. T. Ciceronis de n. d. liber primus M.
No title in H
Incipit prologus m. t. c. in librum primum de n. d. C. M.
or N.
Tul. Ciceronis in dialogum de n. d. ad Brutum Prefatio R. Marci T. C. de n. d.
ad M. Brutum liber primus V. Boccaccio in his Gencalogiae Deorum Gentilium,
Venice, 1472, quotes Cicero de naturis deorum. Cicero himself speaks of this
treatise as de natura deorum Divin. n. 1. 3. (See J. Vahlen, Zeitschrift fur
die osterreichischen Gymnasien, xxiv. 241, note.)
BOOK I.
I. cum] tarn 0. res] saepe res R. sint] ftunt KM 2

,
turn] tamen 10. 1
perdifficiUs ] perdificilis HKN. tu] om. N. c/] om. L, turn O.
perobscura] peroscura B. om. LMCV.

et] agnitionem] Z, cogni-
tionem 0. moderandam] memorandum K, modernam L. tarn] BK, quod
tarn HMNCR. sunt] (corrected sint), sint BHMC.
KO doctissimorum]
doctonim ILO. hominum] omnium L. ut] LO (erased by corrector),
om. BHKMNR. argumento] arg. cognoscitur MR. esse debeat... sentential]
om. BKMR. debcant] L, debeat all others. id est...sententias] om.
C, but supplies the words from prudentcrque to sententias at the foot of the
preceding column and then adds principium pltilosophiae esse scientiam defini-
mus. causam id est princiiJium] causa et principium 0. esse] om. L.
inscientiam] sententiam HN, scientiam ILOCV. est] om. NOV. turpius]

turpius Pal. MS." marg. L, fortius HILNOCV. quid] quod C.
"
gravi
tate] grauitati C. constantia] constanciae C. aut] ut C. falsum] om. N.
explorate perccptum] cxploratum prcceptum I. velut] ualde IN, uelud C. 2
omnes] omnes scse C, hos 0. venimus] NC, uehimur BHIKRV, uehimur ucl
uenimus L. deos] om. C. Protagoras] Pitagoras H, Pithagoras IV,
N.
Pittagoras L, Pictayoras N. et
Tlieodorus] ct Teod. L, Etrodoni*; Cyre-
naicus] ct Ctjrcnaici C. putaverunt moh stum sit] om. N. et] HLC,
M. C. 4
50 COLLATIONS OF EXCLISII MSS.
(ic others. dissensionf] d. const! tut! HILOV. dimimerare] C, annum f rare

HINV, annuntiare L, enumerare 0. luun et] ct om. H, immune R. ritae]
et vita HV. his] B, hits C, Us NOR. rent] no N. ma.rime rein]
rem mn.rime HN, max i me om. ILO. rein causamque] causam remquc V.
cnntinet] c. est ILRV (cat om. Vj). niliil ay ant] om. M. nihil] niehil
BNC passim. omni] an ab oinni HILO, et omni C, ab omiti V. curatione]
creatione L. et administratione] et ainm. BCR, om. I. re rum] r. naturae C.
Us] hits EC, Ills HIKLMV. et constituta si nt] sint et c. N. infinituin]

Jlnituni I. tempus] om. L. regantur] reguntur I, regant L. in
primis] C, inprimisque BHIKLMNORV. cst] om. L. eaque] ea quae BKM.

nisi] om. L. diiudicatur] diiudicetur HV r SI/J/IHW] in om. H, in ?";?
mag noV. atque in] inom. R. ignoratione] actione L.
3 II. omnino n. liabere censerent] habere om. M, c. omn. n. h. N. rerum

hiimanarum] hum. procurationem] procreationem L. sententia est]
r. IL.
est sententia HIL. n^Hf] c V. tribuenda deoruni numini] d. tr. HIL. >i.
animadvertuntur] animaduertantur BHV. Us] ]tis BIKV, e( si hi is C. /</( .*
deis] B, diis CV, d* E. r/ gratia I. ,S/H] s; H. neque w]

possunt] non p. N. nos adiuuare BINC (the last placing the nos iurare]
words after rolunt), nos om. V, rest. Vr nee] neque HIKMCR. nee
omnino] neque omn. R. nee quid] ne quid C, ncque quid R. nee] neque R.
quod] quidem L. ab Us] ab hiis BHC, ab his V. permanare] HKMCRV,
permanere BILN pcrueitire
1
quod ullos] ut ttJlos 0, ut illos L, ut ullus I,
,
N2 .
ttU/is Pieces MN.

om. KN. specie] ape N. WM^ /H] om. I. 2 )> fre>t
~\
?ft /] BKL, ita MNCRV, text V

simuJationis] simulationes K. r ((]
4 N.
i
(/!(] om. L. simul] simul et V. et] om. LO. //!/(/]
nut B, 7)Mf K. /</e?s]
et fides L. ei soc/Vâs] societasque C. generis
humnni] h. g. IL. e.rceUentissimd] excellens H. r/r/t/.s] om. N. t</!Iatur]
toUanttir N. afUi Hi] om. I, e/u/w L, et 0. ///] t f /// NC. ii]
lii BNV, 7<iV C. adniiitistrari] administrat L. JY^J] om. L. censeant]

Kentiant HIO, senceant C. ai j
sd<?]
^ hisdem BI, arf hisolem R, rt?> eisdein V.
hominum vitae] h. uitam I, ?//fe 7io?rt. V. <>/
fntrjes] after pariat N, oin.

ct R. rel/qua] om. lacuna L. 2)a ] Pi
t " <
I, pm<(
K. ?c/-
^)<
.s ff <>.<(] temjiestas B. omnia quae] omnibus N. digital] gignit 0.
pubescant] pubescunt V, text Vj. generi inimano] h. g. HILC. multaque.

quae] mtdta quaeque H, miUaque L. om. C. </)/rte] dieentur] dicuntur ILO.
in H, ft N.
w<] fabricati] fabricari HIV, text Vr jx/t nf] p(
3
c IV,
LO, ôe/if M.
&e;ie om. INO, in CM. disseruit] disserit H, diseruit K, it<]
5 deseruit N. socwvfr.s] secordes HINV, om. lacuna L. om. ILO. <-;///]
tanto open] tarn opere B, tautopcre K. indocti ...docti] docti...inducti HILMC.
dissidentes] dijKd-entes LN. Jtfi profec to] pr. fieri V. 7iZ/ (]

nulla,
tsit HI. 7io] non fieri I. rt ca sit] sit wt/vj I.
III. ^rt] quare L. i] om. R. 6cnrro/os] R, beuinoJos all others.

obiurgatores] obitirgationes IN. ritnjteratorex] uituperationes N. 7>o.s--
SMHIM*] possimus H. didicisse se] se om. ILO, x? didieisse V. admoneut]

amm. B, ammoitent CR. inimiee] minute I. insectantur] insectuntur I,
6 sectantur N. repellcndi] reprehendendi H, repell. suut N. nwip/iims] OM,
cwm plures BIKN. edidimns] edimus N. rariumque sernwnem] uar.
COLLATIONS OF ENGLISH MSS. 51
sermone B, uariosque sermones C. sermonem partim] p. s. I. admirantiurn]

ammirantur B. philosophandi] prophetandi L. nobis subito studium]
stud. n. sub. HEL, subito om. C. quaque de] qua de N, de quaque C, quaque
om. 0. de re] debere I. etiam} et N. sensi mir. videri] mir. uid.
sensi C. potissimum] potissimam I, potissime R. eriperet] eripiet B.
ojfunderef] eff. IKLNCO. desertaeque] dcsertae etiamque N. et iam] iam
om. BL, etiam IN. necopinatum a nobis] ne opinatum a nobis I, nee a nobis
opinatum V, text Vr sitsceptwri] suspectvm LN. cocpirmis] cepimus M.
philosophari] philosopliiam N. in eo] meae I. studio] studii HKLHV.
turn] tune 10, tamcn C. philosophabamur] praeliabamur 0. oraiiones]
oratores I. re/ertae] refercte IM. sente?itiis] sententiam N. Dio-
dotus] Diodorus ISO, diodoctus L. Philo] phile L, îZt o N, ,/iZio C. ^4rc-
tioc/;us] Anth. HN, Antianus I. Posidonius] Possidonius BHIMNC. insti-
tuti] instructi 0. philosophiae praecepta] pr. ph. V. referuntur] 7

referantur H. nos] om. HIL. praescripserit] perscr. I.
IV. impulerit] impulit L. fcaec] /zoc HI. expedire tarn facile] t.
f. exp. C. possmus] possumus HINO. CMOT otj o] ofto cum IL, cwm
oracione MC. is esset] is esse B, met is H. rei publicae] rei B.
wm us] minus V, text Vj. atque cura...nostris] marg. only of H. pnmwm]
praemiis N. caza pldlosopliiam"] cum I, earn N.
ei m. N. waf/ni]
interesset R. om. V, rest. Vr
ae? /aitrfem] ad om. IL. tarn]
litteris] 1. etiam H, et Z. N. Eoque...commovcrim] om. I. me 8

minus] me om. HL (the latter placing minus after ??tei), minus me N. multorum
...studia] multos. .. studio NR. co???!02;erw] commoueri LN. co?K2J/?<res]
cwm plures HN. enim] etiam L, cum 0. Grarcis] gratis C. znsi.
iruditi] constitutionibus instituti N. cum ctviftus] conciuibus CR. gwod

z7/a] guia i7/a H. diet jposse] p. dzc/ K. 3 !
] jn 2 M ! tantum]
tantarn but it above a B, <wm N. profecisse] proficisti N. e verborum
quidem] nee uerb. quidem H, nee (ne N) quidem uerborum ILN. etiam est] 9
est etiam HIL. fto.ec] /joe LN. conferrem] conferre I, conferem L, con-
fera,n MNC. am mi] et N. /ortuwae] om. I, et fort. C. et] om. L.
iniuria] iniuriae I. cuius] eius I, cui LV. ad hanc potissimum] p. ad

Jtac C. meliux fmi] fnd m. C. pertractandam] tractandam ILN. om?ies]
om?iis B. turn] tarn H, <unc MC.
cwm] facillime] dijficillime 0.
-
guom H, sen esê] atque series N.

turn I. ? eritm] causanirn
HILOVj.
alia ex alia nexa] alia ex alia noxa I, aliae ex aliis nexae MNC. After nexa HV
insert ratione. aptae] actae H, aperte 0. videantur] uidentur N.
V. qui] quod L. requiruni] pcrquirunt N. quid] quod B. quaque 10

de re] de quaque re HILN. ipsi] om. L. guam neccsse] quain quod
necesse V, text V r rationis] rationes K. gwaej enda] requirenda N.
guin] citm I. its] om. K, / * N. volunt] nolunt C. eorum] om. I.
projitentur] proficiunt L. id] id quod H2 .

en/m] et I. habent]
autem L. ratum] uicium I. quern] quae I. soleo id] sofco uei B.
Pythagoreis] Pith. B, pythafjoricis HIV, pytagoreis K, pictagoricis LN, jpifa-
goreis C. eis L, Aizs BC, ftis V. ga -
e] g;</rt
N. dixit] aura?
<pa
V adds. ta?ttu?n] tarnen cum I. .
praeiudicata] praeiudicare K-.
poterant N. tta??i] om. HILO. gui autem] guod aut L. 11
42
52 COLLATIONS OF KNOLISH MSS.
tulmirantitr] mirnntur IV. nox] om. L. disciplinam] dixciplina B.

hiit] iix R. relictarumque] derelictarumque W. enim] ueroTS. sen
tential ] sclent iae ILV. quoque] oui. I. auctoris] a certis I, auctori*
a caeteris a caeteris V, text V, jntllumque] null unique B.
L, rent] om. N. .
fib Arcesila] abercesila BK, aft Archesilao HIV, archa-

uperte] aperc N. fr
silla L, fc Archesila NO. CVir/nvu/e] Carade C. vlyuit actatem] act.

nitjuit HIL. gwa?H] 5 i/a B. .si]
om. L. mr/ii/s] mag IK V. gi/o</]
12 /J N. Us] his B. ren] i/iri L. CI/I M.S] cum K. tantae
tamque] tantacque C. me non profiteer secutum cssc] om. B. prae]

per pro R. I, tamfn] turnR. ii] hi BV. nihil] we/ R. ownnio]
om. ILOV. 7iac rfe re] de hac re IKM, re om. L. /io /oc-o dil.] dil.
<ilio loco N. quidam tardique] tardique quidem H. saepiut] om.

lacuna N. u quilnia] lii
quibus B, IK quibus K, Jt om. M. rerum]
ueri N. giti] quibus H. fjwit cerfa] sit incerta lOVj, si?i( incerta L,
sif 7)iic7ii cerfc N, sif caw.w V. ct] om. KO. assentiendi] BICV,
sentiendi K, asserendi NR. exstitit] exixtit BILMV, om. N, ca-tiixtit C. illu/l]
et illud HILOVj, ilhtd ostenditur N, et illud oatenditur V. îiwe] om. L.
perciperentur] percipiantur N. r/si/m] wswwi (hut ui written above) K.

qnendam habcrent] h.quendamV. .
iix] his BKMV, i.-s

I, huiiia L. vita]
animus N.
13 Only a selection of the readings is given from this point.

VI.
demum] om. MC. procax] LINM, pcax BKH. consenserint] conces-
serint R. crit] ubi-erit H. milii] om. ILO. licet N. tit] ///;<-/]
ut riautus HILOV, ut 1 lautus in MS. men, aL lit Terentius MS. Paint."

"al.
marg. M. in] om. B. synephcbis] 0, sine febis B, fynepheliiiit H,

sinephocbis I, sinefaebis K, si nepJiebis N, sinephebis C. omnium] once
only Z. adulescentiuni] B (Corsscn n. 138). oro atquc iiiqiloro] om. 0.
h issuma] l leuis summa BK. ille] om. N. ?c;-t^n .r] merit rix K.
14 HOM 7/M/f] Z. adsint] axxint BKMCR, abxint I.

soUemnibus] sollempnibm
BL, solenqin. CK, solempnitatibus N. (Corssen i. 225, so the fragment discovered at
Herculaneum). ipsis om. 0. exist imandum] aestimundum El. certi]
15 certe H. addubitare] at dnbitnre K. ci/m swcyx. u linx] om. R. animad-
verti] om. K. C.] G. BLN, Gaium I. Cottam] qiiottam B, Coetam
HMC, om. I (lacuna). est] C (superscr. siV), sit HILMNRV. emit]
qnnm here CRV. arcessitu"]
accerxitu ILCRV. fj-<v/iv/]
exadra B,
< j>-i </ra N. ^.
.]
G. B!T. om. ILR, //^//o C. Vellew] iteleio HIN. î/m]
om. 0. Ei)icurei] epieuri BHIKLMNV. ex] et B. hominibus] jxirtex
added by C. etinm] et N. (,).] Î/I?I/N BHKLNCV. Luciliii.-t]
Lucius L. JH Stoidx] ixtiiiciit B. ^J c? B. peropportune} H-,
peropurtune BII IKLMNC. iinjuit], inquid B passim. inilti] after >v
RV. */-]
om. R.
15 VII. opportune] ojinrt. IKC, pempnrt. N. fn i/i] om. MCO 1

.
37.]
OLNCIH, G. B, G. CHIHI K, .V. ex/m MRV (om. Vj), Mareus C. null in*]
nullux MN. Stoici cum] stoicutn K. concinere] consent ire HNRV, text
V,, continere I. df ///>ro]

<
////ro B. hominem] marg. only of K.
17 disiungerent] HK-, diiunyerent BK M. ne] non LCR. niihi] om. .
rideretur] uid. tnr KN. sententiam] scntentia B. flJn t/t H.s] B, an:
IKMNCV, arides H, aridens L. Philone] filone BK. ego] om. K.

tit] turn K, nolo] uolo me] me non H. HC. auditorem] aut adiu-
torem B. aeqmim] H, equum LN, /return BK.
VIII. videretur] uidetur BL. conci Ko] cons. IRC. jEpicwri] Epi- 18
eurci K. intennundiis] BKM, internuntiis HILVj, text V 2 internuncius V, ,
verenunciis O1 ,
iwre modus N. descendisset CNMR, descendens. Sed BK,
descendens si 0, descendis. Sed HILV, descendis Vj. futiles commenticiasque]
inutiles futules c. K, commentitias R, commentitias futilesque V.
c. I, aerft-
Jicatoremque] factor emque 0. awum fatidicam] animum fatidicum N.

TT/joi oiai ] pronaeam Z. somniantium] sompn. BC. ocwZ/s] V, oculis 19
animi all others except ocwZ/s cum R. tester PZaio] noster PL INV, text
V lt
PZ. uester C. qui vectes] quae uectes KN. munem] numinis N.
fuerunt] fuerint K. e] HKLCR, ea; others. rcZi jMo] reliquae HRV, text Vj.
cijficiendum] efficiendum Z. est] iter added by HIV. iZZa] z ZZe N. 20

palmaria] palmaris Z, imsio est adds C. introduxcrif] introduxit V.
eui dixerit fore] cum duxerit fore H, c?w dixerit fore L, eu?;t d/j;it /ore N, eum
dixit C, cum dixit fore V. 7m we] num hunc N. id est naturae ra-
tioncm] om. L. quicquam] BK and others (see Lachmann on Lucr. v.
264). coagmentatio] H, coacm. BK, coaugm. IMCVlt coagum. L, coargum.

N. cm ws] CMI IL. aZ/<;uocZ] aliquid N. PTptfiwa] Pronaea BK,
Pronaeo M, Proiioxa N, Pronocs C. si vestra] si uera HV, si wero N,
nostra si vera 0. eadem] om. R. o??t?te?tt] om. K, me L. opem]
or; s L, orZ*/s 0. desirjnationcm] diss. BK. fecerit] fecit I. Platonicus
dens] platonicl dicunt dcum HILO, platonici dicunt V, text Vx .
sempiternum]
sepiternum K.
IX. saecZ] BKM thrice, saecula others. poiesf] BHKLO, 7zo?i potest 21
IMNCV. cogitationem] cognitionem INO. laboremne] laborem 0, 22
laborare L. o/n;it s]
;
omnfs 61. fr/Mt s] fr/wz s K LO, text K .
2
terrae]
terra 0. tamquam aedilis ornare? Si]orn. t. acd. nisi C. Jiabitaverat]
habitaucrit ILOV. post aw. i;a? .] post autem in luce. Varietatene C.
terras] terrain 0. quac\ enim add NR. an] ad B, cit 0. ut fere] 23
wt uere HI, /ere w V. a deo] a om. H. quod] quoad I, gwi R, -que V.
X. <7wf] ûod L. natura] naturam Z. intellegentis] BK, intelli-
gentes all others. animantem immortalem] animant enim mortalem K 1 24 ,
autumant eum K2 .
rotundum] et r. HV, rotundumque R. cylindri]
cil. BV, c7tiZ. HIMNCV, chili dri L. significetur] Z. appulsu] apulsu
HN, apulsu I. obriguerit] obriguit B, obruerit N. at^we] at R, atgai V. 25
Ttaec gutdem] eryo quidcm H, quaeque N, 7iaec om. C. vt ro V, ?tero S/H<]
est B, we?-o sw?it HIMNOCR, om. K. super iorum] om. K. Thales] Tales
LMNC. eni j/i] om. ILO. rebus] om. 0. eani mentem] m. eum
HI. cwncta] cucta B. faigeret} yigncret V. St <Z/]
S/c de B,
Sic di K, (Serf rf/ L. sensu] visa V, text Vj. et/r rt</ae] curaque BK.
aiZt unxt t] om. BK. s/ctt EX. constare] stare
s<]
L. pute.st]
posset N. Anaximandri] Anamax. K, Anaximandridi S. eosque] eorum-

Vr g/cZ HK
J
que mw/wZos] deos N. serf] </M/]
. serf etiain C. OR
deccat esse] dicat esse M, doceat esse N, case deccat V, esse dicat Vr
XI. ducrtptionitn] KN, disorepationem B, disception&n H, descriptionem
54 COLLATIONS OF ENGLISH MSS.
others. moditnt] all except mondinn H, mundum LV. motum] moditm C.
sensui] V, sensu Z (except N which has sensibilem). iunctum] coniunctuni

IL, conrictum 0. continentem] CHMRV, incontinentem BIKLO. in] BV,
om. IKLMNOCR. injinito] om. ILO, inftnita C. ullum] nullum HILV.
quo] quern HV, text Vr pulsa] pulsans NV, text V r istam] ipsam R.
voluit esse]e. u. H. animal] anima BK. ciitgatur] cingitur LNOV,
27 anijitur I. quoniam] after pfoce? N. TIOH] oin. MCR. nuUa re]

nulli rci H. </""] 2<-
Z. .rlfc/Hrteo] Alcynoo I, Altineao N, Alcmacon C,
Alcineo V, Alcmeo V x
.
?;?] C. Pythagoras] phitagoras B.
u<;
rerHi] om. ILO. omncm] omnium BILCV r cajyt reHfwr] cajj. HLNRVj.
contingent] contingit M. ?;iist raHi] miserrimam H. guod ] fy?/0(f y!<?n
23 si fieri
^
B. is(e] esset BE, ipse N. J K niMHdo] in om. K. Xenophancs]

xenofascs K, reno/. LC. ffcm] ito MC. reprehenditur] CLMN, repre-
henderetur BK, reprehendetur (corr. deretur) H, reprehendetur V. inftnitate]
injinitiK infndat K 1
, potent esse] e. p. HV.
2
m] jV/m C.
.
quidcm]
qui R, ora. 0V. commcnticium] INOV, conuenticium all others. quiddam]
om. H. simile] similem BKMNCR, similitudijie HILOV. fj^c/O ^Vcif
HLV, text V 1
.
(Tre0d^77^] sco2)ltaen 0, stt 2>liam eum N, stt jthancm V, st^hanen
all others. continente ardor e] continentem ardorem Z, except ardori R.
cingat] cingit Z. ajipellat] appellant I. eiusdem] eius HMR. HO(//]

H, om. all others. ?MOHS? </]
om. 0, vwnstrat L, dcmonstrata M, monstrata C.
generis eimdem] eiusmodi g, H. rcroce/] reuocat Z. i/i Zto jam] I UHJ

at a/i o IKMCR, iai om. L. 7 /toe] Zoco add MC.
29 XII. Empedocles, Empedodes BK. censet diiinas esse vult] unit d.
esse c. HIL, c. d. e. voluit R. et] om. B. Protagoras] pict. N,

Pitagoras 0. habere quod liqneat] habere om. KO, quod 1. scirc MCR, /;.
quid I. N, /. gwid I. scire V, text V x

.
earumque] CMV, eorumque BHKLNO,
eorum qui I. circumitus] BKL. circuit us others. 7ii/iero] numerum C.
scientiam] HMNCRV, sejitentiam BIKLO. o>;n

o] om. NCR. CUT] a/f K.
30 Diogenes K OVp Diogeni* BK-MV.

Apolloniatcs] App. HMN. iam]
nam H. nominari neget posse.] n. p. nom. H, negct om. L, negat 0.
anquiri] inquiri HINCRV, anquaeri LM, text Vj. 7;o;i] nos BK. ce;wea/]
cenaet HLOR. esse] esset B. dcrw/xaroi ] asumatim L, azosmatun N,
asomaton others. irf </uaZe
ess<?
jjossif] om. R. etiam] cnim L, om. MR.
voluptate] uoluntate HV 1
.
quae omnia] quare omnia K. una] om. NCV.
quae et per se] et per se quae B, quae per se Vj. sunt falsa] insulsa L.
3J in Us] in his BK, et Mis H, om. M. dicta rettulit] dictare iulit K.

diximus] dicimus Z.
32 XLU. etiam] om. LMNOV, rest. Vj. Antisttienes] tajitis thenis B, Antis-
tencs H, Antisthenis K, Anthistenes C. Speusippus] pseusipus N, Pseusippus C.
33 subsequent] sequens LO. a?j( m(sj animo HN. Aristotelesque] Aristoti-
lesque BK, Aristotilcs LN, Aristoteles quoque MCR, Aristoteles V. turbat]
tractnt HINVj, turbantia L, tra(Z/t 0, 710/1 PZafo;u ] wno Platone BHKCR,
Platone uno ILM, SHO Platone N, Platone V. d/cit esse] J/c/t 0. ceZen <rt<e]
celebritate B. de!ts jwofcr/] mundus moucri BIKLMC, mondus mov. 0, mundus
34 uioucrl potest HNRV. ehis] om. B. condiscipulus] condiscipuliB N.

Ccnocrates K. prudcntior] prud. cst BK. dej /n BKM.
infixa caelo] infixa quasi c. HN, fixa c. LO, infra caelos M, infra infixa caelo C.
sunt] aint BKLM. octavamque] octauumqite HIMNRV. qui quo...nonpotest]
om. LO. possint] possunt HMN. Heraclides] Er. BMC, Eraclitus N,
Heraclites R. modo] turn modo BHNOCV, tamen modo KMR, inde modo
L. turn] dum IL, tarn N. etiam] om. LO. ire libra] in om.
LNRV, rest. Vj. divinum] diuinae H. Jum] turn morfo K. Strata 35

is] Strata his B, Stratoris LV, text V1 .
minuendi] minuendique NR, immit-
tendiqne add HV.
XIV. o&t/nere] opt. HLV, retinere N. inteUccjere...animantem\ om. C. 36
alio] in alto V. si] sed N. potest] qui potest fl. omnem naturam]
V, naturam omnium H, omnium naturam all others. pertinentem] pertintjentem
BXC, continentem 0. r<]
ztt Z, except e< N. da na] diiiniam KMNC j
RV, text Vx .
esse] sit ILV^ om. 0. affectam] qffectum H, effecta Vx .
theogoniam id est originem deorum] Z (but t d est originem is only in marg.
of L). usitafas] insitas HVj, usititas V. appelletur] HKMCRV, appcl-
latur BLO. sententia est] sentias B, sentencias K. Cleanthes] Cleantes 37
IIKCR, Cloantcs I. mundiim dcum] M, d. TO. BHK. undique...atque]
om. C. undique] undecunque Vj. cinyentem] cingente B, agentem L.
gut aef/ier] g Hi a eMer B. nominetur] nominatur L. de/iraH*-] deliber-
ans K. us] /as BV. voluptatcm] uoluntatem HILMOV. divinius]
diuiiiitus K, diuinus LO, diuinum V. anii(] animo K. ioi(07ze] rationem
H, ratione LNO, nacione C.
XV. at Pe? sae;<s] atque persedius N, at Perses 0. dicit] HMNCRV, 38
om. BIEL, t u^ 0. a gi(/iis] e quibus K. <7?<o 5?nVZ] quicquid K.
morte] Zefo K. Chrysippus] cUrisippus B. vaferrimus] ueterimm HN, 39
aufferimus 0, ?/cra referimus L, ueterrimus MC , C2
1 "
uaferimus al."
, ueferri-
mits R. fos 7k ] eos HLMCR, ?iec eos N.
j
cogitatione] cognitione 0.
7i<?c
posse] posset K. universitatemque] uniuersam atque Z, except uniuersa

atque R. fatalem] facilem K. tûft et necessitate/ji] umbram et nee. Z.
ut et aquam] et om. HCOV. et terram et] terrain N. soZe??i] et solem et LO.

contnierentwc] contineantur H, continentur N. e;n] (feiwi eu?ft H, de!/7?i
i2)sum N, rfeuHi. V. appellarent] appellant M, appellent R. 77ifl/zrtcet] 40

maneret B. Neptunum] Neptumnum R (Corssen i.
435). reliquorum]
ceterorum 0. ef/aw] om. CO. et aeternae] et om. B. Orphei] 41
or/ei BK. Jl/usaei] Ifusi K. d;a;frat] LO, dixerit all others. swnt]
1C, si/it all others. eo] om. LO. rfe] om. C. partum...ortumque]
partu...ortuque BHKL. tratZwcejis] transduccns R, deducem LOG. deiungit]
traiungit H (diiunget marg.), disiungit V. a] om. 0.
XVI. delirantium] deliberantium K. ?w?.(?tt] inulta K. induxerunt 42

induxerint d. O, d. introdtixerunt N. /ecerunt] fecerint 0. g ite-
K, quaerelas M, querelas B and others. co?ic6/ts] cumcnbitus B.
immortalibus] NCO, iminortali others. in maxima incoiistantia] m. in con-
stantia H. uerttati s] ueritatisque V. ignoratione] ignorantiae K, 43
ignorantiaque LO. rersantar] versamur B. Epicurum] Epicurium H.
et] wt HMN. habere] haberi HMNCV, text Vj, Z*e?te L. Trp6\r)il>u>] pro
plebs in B, problenim H, problepsin K, prolensin L, prolemsin MC, proplebim N,
prolepsim RV. id est antecej?ta?K] id est aitte coeptam BK, om. L. in-
formationem] //
. HV r iicc intelliyi quicquam] om. B. nee disputari]
om. LO. potent] possit LOV. CM/MX] quoins HM, qua nis L, quamuis C.
44 XVII. quoniam] ct inde H, "
al. ct hide"
Vj. cognitioncs] coijitationcs
MRV. 07/1711 M7/i] 0//1 /i is H. dcos] deum 0. /crc] ./icri BKLO, om. N.
fateamur] fatcmnr BHKMOCV. etiam] iani H. TT/JJXT/ÎJ problcbsim B,
]
prollesim HN, problcpsin K, prolcmsin C, trpo\e\fi/j. R. iiuminamt] nomi-

45 nauerat B, nominavit 0, appellarat N. deorum ipsonim] ipsonim om. C,
//. <7. R. itiscutysit] sculpsit HN, inscripsit 0. m<]
dcos H. gi/o<7]
f/i/os B. beatum aeternumque] ct. beatumque V. 7it-c] TIC B. c.rA/-
ot / 1
t] cxibcre B, cxibile L, exhiberi NC. <aZ/]
et n// K. imbecilla]
om. L, imbecilia N, imbecillia V (sec Madv. de Finn. p. 730). qiiaereremus]
quaerimus KOV. co7ert 7//.7/s] calamus LO. ft r/] e( om. 0. liberaremiir}
liberemur H. eraf] tswt HN. TiiiZZos] nullus KLMNC. hnpeiuh-re]
impediri M, om. N, impendet C. ?icfi/.s] mofws N. (niqnirit] BK 1
,
inquirit HIK^MNOCRV. //<"]

ritam ct Z. mentisque] mentis ct HV,
mentis atque all others. agitationcm] aynitionem 0.
46 XVIII. natura...pari ?n] om. L. jv/f/o] ?ios ratio V. <7?/rt( ] </a
B.
47 forma alia] al. f. HCV. compositio] c. cut B. conformatio] format io

B, confirmatio HKNV. liniamentoritm] BHKMCV, lineamentontiii others.
48 hominis] omnis B. hominis] homimnn V r pulcJicrrima cut] p. nit Z.

nisi in] sine HNRV, Jiisi BXM. s^cciV] êdcm HV, text Vr st-<Z
tyitasi
49 corpus] om. N. sed quasi sanyuinem] om. H, acd sanyuincin 0.

XIX. hacc] haec autcm C. quamquam ct] quicquam ct H, ct om. K.
qnivis ca] quis ca HN, qui iusta K. aynoncere] coynoscerc L. <{Hft
//i] <>/i///i
HN, om. 0. idderit] KM, vidcrat BO, imZrrtf HCRVr .s/f] si B. tractct]
EIIKNCRVj, tractat 0. ?/I/IH docct] C ,
manu doccat BKMNOR, manu doccat
itos H, doceat nos manu V. soliditatc~\ solitudine B. nee ad] nee om.
KV, rest. Vr 7/t] et N. propter firmitatem] illc pr. inf. H, ;.
i"Z/e
inf. ille N. o-re/5e/x j/ a] strenua HN, stentcmta I, steremia 0V, stcrcmnia

others. similitudine] similitudinem N. transitionc] translatione 0,
transitione translatione L. exsistat] constat K (text in marg.). flcZ ?ios]
d dcos Z, except ad cos V. affluat] ejfluat HNV. CI//H] HMRV, turn
5Q BIKLN, ct cum C. intelleyentiam] om. C. 7iafra] om. 0. ac dili-
yenti] diligentia BK. luovofj-iav] yconoyn H, yconomam N, isonomiam others.

Epicurus] om. K. acquabilein] acqualem HO. intcrimant] intereant
51 MCORV. si/it] si/?it BV. e] om. NO. a rzoo/s] om. 0. omnibus
6o?iis] 07/i/inio bonis omnibus V. coyitari] exe. 10. "i/ t] ayit deus C.
7/ioZitur] mollitur K. exploration] exploratu B. ci//] t//i HOV.
52 XX. mundus deus] d. m. HN. admirabili] mirabili 0. sire in
j//so] si homimnn] omnium 0.

ucro in ipso BK, siue ipso in V. 7it J
53 7IC6- HV, text V r fabrica tamque earn] fabricamquc cam HN, fabricatam
cam L, fabricatam camqtie V, text V P facilcm] facile HO. net) a tin]
54 nc jctis BHIKLMOCR. mu7ido...7iatura] om. K. o/-//i] horam HO.
nltimi] ulterius HNV, ultimam 0. igitur] mundi add 0V,. latitu-
tlinum...altitudinum] om. 0. /i]

om. 0, fi///i H, turn N, causam C. f//i<
efficiuntur] conficiuntur MCR. cc] /wnn! B, 7i< CRV. in ceruicibm] in

om. V. nostris] uentris HN. (U>minum] deum 0. ct coyitantem]
om. 0. hinc] hie 0. vobis] nobis HV. exstitit] existit NO. ilia 55
fatalis] f. ilia C. elfjLapfj.^vrjv]
marmanem B, (lacuna) manen H,
hi
hymarmanen E, himarimanem N, himarmanem C, hcmarmanen RV himaimanem 2>
V, hemormenen Vj. ex aetern#] externa HNO, e.r externa L. aesf/manda]

extimanda BM, existimanda HNV, text V^ est] s/t BHKMNO. anz cwZ/ .s]
anniculis B, a uinculis H. /ua"??] want ice Z, except ma (lacuna) I.
rj nd/cati] wend. LMRV, text V p indicati N. metuz wMs] MCV, metuemus 56
BHKO. tantani tamque} tantamque B. inco/iafam] L, inchoatam BHK
MNCR, incoatam Vl (see Corssen i. 105, 106, 109 ;
Lachmann and Munro give
inchoat in Lucr. in. 183, but Muuro incoliare in Hor. Od. i. 4. 15, Ribbeck
iiicohat Verg. Aen. vi. 252.).
XXI. afguz ] at<fz<e KV, text Vj, om. 0. auidem] om. RO. cum 57
saepe tz<?]
turn sacpe H. audi rem] audire HE. naturam deorum] d. n.
ILMNV. ducam] dicam HNOR. sunt] sint K. aggrediar ad] ag-

yrediar 0. de] de Lucio Crasso de 01, de lucillo grasso de LN, de L. 58
Crasso V. familiare illo]BER, illo familiari L, familiari illo others.
et paucos] ct om. KG. benevolentiam] beniuolentiam Z except R (see in. 5).
dijftcili] difficillima MNRV, fucillima C. Kopvipcuov ] corifeum BC, coriphaenm 59
HR, OrpJieum I, coryfeum K, corripheum V, coripheum Vj. ?/Ze] om. 0.
ornate] et ornate HNO.

saepe wenz f] saepe euenit HMRV, eucnit G. acci-
debat] acciderat BHKMNORV. Mt/tt s] audiens H, audias C. nunc ipse] 60

ipse om. K, ?;on -jpse 0, ipse nunc R. sed] et ELO, om. V.
XXII. quale] quare HMNR, qualis V, text Vj. mzfti res] HM, mihi spes
BIKLO, res mihi C. ceteroqui] ceteroque BK, ceterorum qui H, cetera quoqne
0, caetera quae IL, coetera qua M, cetera qui N, ceterum quia C, cetera quam
R, caeteraque V, text V r metZiocr/] etiam med. HR, TZC mediocri N. con- 61
f/one] contentione HILOV, text Vj. ei] 0, et ??i all others. consessn]
R, consensu BHIKLMNCV. ?j;se] i7Ze RV, om. 0. is hoc } ex hiis hoc
HN, is om. C, Us hoc V. opinione] ad opinionem Vr
XXIII. argumentum esse] esse om. HN. Zere] lene B. Di aôrns] 62
Diagora B. fiêos gzti] acteos qui H, aeaos 0, gia atheos C, atheos qui 63
others. posteaque] postea quod 0. pe? te] aparte B, a parte K.
Tiam] rza/71 et HTtlNCR. ^Mt vte] aderites H, adherites N, Aderides V,
text Vj. quidam qui H, quideni qui
t/u/Je/n] et MNCRVj, quidem et V.
Protagoras] pitagoras HO, pithagoras M, patagoras dicitur N. a fe] ante

H, a te ante V, text V 1 .
sqp/j/.stes] sofistas K , sqftstes K3 .
ftaoeo] a5eo
B, audeo uel habeo ILO. est exterminatus\ ext. cst C. librique] librisque
B, liberque C. equidem] quidem HCV. tartZ/ores] tardioris B. gz/7] 64
0. sacrileges ] sacrilegiis H. gjtz d a e impiis ] quid om. V.
periuriisque BH. dzcemus] dicendum est K text K*.
1
at ,
Caroo] wt Carbo B. Neptuni] aut Nepluni Z. omittani] em it tarn B.

concede] concede B. doce] HCL, doces BEM, doceas 0. et Zz centi a] wcZ 65
lumine uel licentia V (a gloss to explain some abbreviation such as Zina in
Cod. O of Moser), text Vr
XXIV. oracuZa] oracla BEM, nocabula I. rcr/ tamen similiora] ueri 66
simile tamen si meliora B, uerisimili tamen similiora HMOV, iierisimili tamen
uerisimiliora L, ucrisimile tamen similiora EN, tamen ueribimile similiora C,

iierisimili tamen consimiliora R.

corpuscula quaedam] corp. quaedam
qua f dam 0. autem asp. 0. rotunda alia] al. r. HV, alia aspera] alia
iocunda alia I (rutunda Lachmann and Munro on Lucr. n. 402). partitn
(intern] alia autem partim HV, partim quaedam IL, alia enim partim N,
autcm om. CV,. ct pyramidata hamata quaedam,] foramata quaedam BK,
quaedam H, curvata quaedam 0, et piramata cuntata quaedam I, pyramatu

curiia
quaedam MR, piramidata quaedam C, et pyramita quaedam curuata quaedam V,

quaedam pyramata quaedam curuata V r adunca, adinncta N. e.r] om.
N. his] Us EL. csse] om. N. C.] G. LN, Gai C. aut] ad B,

67 H. ?Hi m.s ] mcrear B, mocreas I. F.picureu.-i] epicunis V. r/fc]
/;(
<<?<>]
ritam beatam 0. of/Vi] om. n, o/^/o L. jJMWfiY] cunctis BKLO.
68 w indiriduia] in om. BHMNORV. itjitur} C passim.
cr<]o we^Tm]
extern! B. </!/o<Z
t H/m] 0, gw/a t n (/(/(KZ autcm HV,
BKLM, fy/ri
autem N, <j!n
<7 (??^^);^ 70(i C, text Vr 7<Z natum aliquandri] renntum al. L,
,sj( id n. al. NR, s/f id aliquaudo natum H, ,s;7 ??. /.
MC, sit rci/atuni al. O.
<./]
.s/< Z. 7(?Ht] ?(ft HNV, text Vj.
* /] sit C. ?;i((/((Zo] timodo
H (ti-mo = Timaeof). in dun/eta] indumenta BHIMNCV, in dum (lacuna) K.
correpitia] corripitix HR, conrepetitia N, tamen rcpelis V, coripitis Va ?. .

<:]
HO/J HRV. (;;i^W(()] quasi NOV.

gg XXV. sfli/iw] ratius B. ?7/K<7]
?VZ V. impudenter] impruil. NV,
text Vj rc/i/f] ucl ud C, cf. i. 2. femntur] fereuinr BR. /on-] c.c C.
quod...fugerat] om. N. fu;ierat] fuerat B, fuyaret K 1
,
text K2 .
/V| /t
t ;i/m C. (Z/;vc/o] directa MCRV, indirecta N. rft

or^M-s] deorsum BHXL
70 NCRV. delect um N, contradicfum 0.
gi/0(Z vult] om. K. cwm traditu m] c.
BHKMNR, disiuncti omnibus L.
disiunctionibus] ICV, deiunct. alterum iitnu/i]
BK, altcrutrum HLMNORCV. fsse rcrio/i] L, c.^Y f BHRMCR. ?/<->?/ t
i ^/cunw] EpicuriiiH N here and elsewhere. altcrutrum BHKMNCR, alterum

ILOV. fieret] fieri Z. potuit] potest RV. vri/uebat] B, unjclxit
MCORV. ^cct ,s(7as] Arcliesilas HMCV. ^CHOH] BMR, ft /io N, Zcno V.
7ion 7i!/ZZn] ?20?i itlla B. f.ssc /<//] falsa B, /.
<?si cs-st C. di.rit esse]
d. csset B. nimix] niai Z (but ;j. K) nihil L. callidc] BKC, ttWe

71 LMNORV, !/aZ,-Ze after ijraviurem H. accipiebat] rcciplcbat NO. concrc-
tiunent] concretiones H. tamqiiam sanguinem] t. sanyuinc B.

XXVI. <7/;Z 7-o.v] MNCRV, </MHI
wos BHIKL. lioc, intcll iycrcm...
quasi saitr/nis] om. L. in ceris] ill caeteris H, incertis I, in terris N, in

cereix C, id in cerin V. firtilibus] in f. H. quasi corpus aut] om.
BHKNC. ai/f quasi sangnis] om. R. pw-sHHi] possimus H, posxumus
72 MNR. HN. ] con ftit am H, ob.-tic/ins N
7(c] Hfc OSC/<H.I lialiicinatiix
cst] B, om. H, filiinentittus cst I, alum-inatus et LO, allucinatus est MV, abluci-
ruitus cst N, alitcinatiis cst C (see Corssen i.
100). qitidem] quidam C.
script!*] script is eius C. ^ni ] OIII.Q- cquidem] quidem Z. cre-
dercm] crcdemus BK, crcdam HMNCRV, textVr //(; B.

?<(//|
archi-
tectum] architect!! B. <>? ; olct e.r Academia] LO, CM/HI floret e.r Ac. BXV,
f/n m ex achad. floret HN, floret c.r Ac. MCR. ex I,;/ceo] nc ex leucio BKMC,
ex leucio HV, eat leucio N, lie ex Lycio R, ex liceo V,. ?ic f pucrilibus]
nc om. 0. v/noH] om. K. patent] putanl MCRV. I amphiliim]
Pamphilium B. auditorcm] audito B. sc Sami] ci scsadcini B.

Sami auditum] semiauditum HN. earn] ca B. Neocles] Neodes MC.

agripeta] agrippae N. om. N. contemnit] contempnit
venerat...lndi] 73
BC. Nausipliane] auxifate H, auxistine N, aussifane 0. Democriteo]
Democrito N. non neget] non om. LOV, rest. V r t-eo-at tameii] nee
attamen B, uezai cum C. Democritea] a Democrito LO, democritia V r

es] om. H, enim V, est enim 0. atomoram] animorum K. inane]
inanes Z. innumerabilitatemque] que om. K. eoruw] et eonim H.
interitus] et int. V. gMi d] gwid sif NV (cf. Madvig, .E/n. (7( c. p. 32).
sed etiam] sed 0. cum quideni] cumque indem B. intellego...quid sit] 74
om. B. quasi corpus] q. c. quid sitNV. et] om. N. nullo prorsus
modo] non 0. me] om. 0. ceZas] credos HV (text Vj), caelas M, seoVjs
N. nee consj/Zfo] nee consulta BKNO, consulta HM, consultare V, text Vr

Heraclitus] Er. BV. <?uod] gw/d HN. itceat] liqueat Z.
XXVII. solidi] solum B. idem] id R. i)i Venere] munere H, j n- 75

uere (lacuna) I, inuenire K, inuenere C. (7oa] om. HIMNCR, choa V.
co?-_pMs]guod corpus MCR. corpon s] corpori ILOV. et ca/idor*;] ex c.
MCR. picwreo] Epicure K. res] V, rem others. esse rerum]

rerum facit esse HN, rerum esse ILV. fac id] facit V, facito VjO. 7ie]
?ion B. cedo mihi] credo mild HN, credo in C, dtc JJU /H V, cede" V
r "al.
liniamenta] lineamenta RV r doccre] dicere HILO. /ormas] forma B. 76

stt infoi~matum...mentibus] om. B. ni/oraatuni] in forma H, formatum C,
in forma deorum V, information deorum V x antic ipatumquc] HC, antici-
.
patum IKLMOV. me/it^ws] cordibus C. de deo] deum V. guod

guoniam] wi quoniam Z, except quojiiam quod N. esse pulcherrima] p. esse
C. affertis] a/eras B. gwod] possit quod BKMRV, possit quidem N,
quod possit C (omitting possit below). nulla alia] BHKMCRV, nulla in
alia others. quicque H, quicquid BKLONCV, quicquam MR (see Lachm. 77
on Lucr. v. 264). considera] consideras BHKMNORV, conaideremus L, dicitis
considera C. omnino] omnium Z (which V1 marks as spurious). collatax]
collectas B. ad deorum cultum] a deorum cultu L. decs] om. H, deum K.
adz re] audire H 1 ad diem I., autem] om. KC. imitatione] mutations
I marg. of 0. etiam] enim H, autem KMCR. iiideatitr] Z. et
quasi] et quam Z. sui sit lena] sui sit lenis ILO, solicita sui sit foetus V,
solicita sui sit lena V v terra] terrae K. maxime] om. 0. ni]
nisi HMCR. egwae] aequae M. con rectatione] contraction K.
vaccae] uacae B.
XXVIII. at] out K. me hcrcule] me ercule B, hercule K, me hercle 73
V. fuerit] fait V, om. 0. vexit] uescit B, duxit I, euexit L. hoc
loco] loquor N, hie loco C. figuraque] fiyurae V. invehens] om. N.
corporj] corpore BIK. rzoZi s] ueZ/m N, nolim 0. rersor] uersorum B.
nemo] ncmini K. hominis] homini HIKNOV. /orwn ca] HO, om. BKMCR. yg
fto tame/i] tamen ita V. iucuwda] iocunda BHKMNCV. Tiaerus] neuos
BK, Fenus N, ne uos C, neuus VO. articulo pueri] pericle puero H 2 .
macula naevus] macularia eius B, macula Venus N. Q. Cafu/ws] Quintus
Catulus BHNC, Quintus Catullus V. Roscium] roseum K 1
,
text K2 . ex-
orientem] exoriente BIKN, ex oriente HCVO. visust] uisus est V, uisus

others. huic] hie C. deo pulchrior] p. deo V. at erat] K, ad
GO COLLATIONS OF ENGLISH MSS.
crat BCO, aderat HMNRV. sifitti] K, sicut others. est] ct C.
perversissimix] 2>rattisximis
H 2
,
peruersissimus N. salsuni] falsutn Z.
80 quos BHKMVj throughout, and L here, quos et N, ad

XXIX. erqttox] ct
quo* quasi V. C, ft ac HMC, ant V.

quo R, ecqtios] cos I,ct <tt]
caecos L, ct quos NCR, cccos V. nacriun] naeuium H, iifuum V. m/(]

tv/Mitf L. i //cw] ft lion C. ninn] unde H, non NV, text Vr <?</]
ct C. itna cut omnium fad ex] cat om. H, omn. fac. cst una C, cxt
} ni/a omn. f. RV. dijj ert] rcfcrt N. quid] quod HMCR. nob is]
uobis B. nitllam aliam...speciem...occurrere] nulla alia... species... occurrit 0.
lidininis] omiiis B, has L. txvurrm ] incurrcrc HN, occurrisse V 1 </HCHHC]

.
K, tinitiif B, /</m HL H, tajiicn 0. v

.^d] /<( B. defender] L, defen-
dcits all others except defenderes V. s/c] C,
1
A / B and others. <?iY/x]

didtis
N. puri is ciiim] apparuixsc Z. Iunoncm~\ om. B. ApoUinon]
App. HM. rcliquosquc] ILR, <?/
rcliqtios NC, re I i quos others. tvsMi/]
atqut: uestitu V. larbaria] larbaries ILO. ftrmiorex] firmioris B.
co i </t
s] wWt s H. spoliata] c.rpoliata ILOV. ablata ridemus] itid. al>l.
csse C, W. uidimus R. JIL-

_/ViH<Zo] BK, iicpltaudum HCVO. aiidituni]
B, attditu EMOR. crocodilian] crocodillum BV,, cocodrilliim HIV, corro-
drillum L. quoquodrilum 0, crocrodilluiii N, crocodrillum C. ibim] ibi L, ?7>/?i
CR. fai lcm] H KMN, fccelon B, /</t-i I, H C, Ht V, /c/cw others /<-//t /<-7/t
(Corssen i. 111). Ai acii//pto BHKCV, eijipto NO. Aphn ilium] <i\jptio~\
apud indium B, ojjjfcZ

//// H, Apiinuluiil K, J^/x /t //7i/m R. ^(îrfHHi]
sauctisximum K. dcnm] deorum B. f;7y/] om. 0. Tr.</m;H]
o.-
?/v/w HOV, text Vj. 7ws^(] usta, B (and in 101) KL. scutulo] stimulo
N. ^r///n] BKH L
1
O. rc2)andin] reparandis IOV, nyarandas an.iiua ,
H -L -
NVj. Lanuvinis] lanuinis B, lauiuiis HNCR, lanidnis (nic marked as

spurious) K, latinis LOV 1 ,
Jauinis ct quidcm alia lanuinis M, lauinis V.
Ammonis loi is] K, hammoni nionis B, hamonis louis HV V Amonis loiiis LNV,
llaniioiiis louis C.
83 XXX. j)<?t /] prnlor B. renatorcmque] tteneratorcjnquc HV, text V,,

uentilatoremque M, uentilacionemque C. inibiitis] inhibitis 0. Xt^tuni]
Xi ptinnni HR, nuplhii K. Athcnis laudamus] Vlt hiudamus csse Atlicnis
BHKLMNCR, laudamus athcnia csse I, athenis laudamus esse V. ^/(vnHt Hcx]

Alcmcnes BKM, Aldmciu s HC, Atrinunes I, Aldmcnidcs N, Alchimenes V,
Alchamcncs Vj. cf] t EN. fadmits Z, except facinus I, faciamus C.
04 !/<
<]
om. 0, (M om. H. KtZ/r/Mx] vt /t t NO. J/;-/c-] ajj rica BCV.
jio.s/r/.s] iiestris V, om. 0. <//</] </M/.S
B. ^)/?vt] plurima C. guo</
t
.sc//r.f] BK, </(/<;
c ncsderis HV, (yo(Z itcsdcris MNCR. cffitticntcm] ejfllci-
entail HLNCV, text V,. fniaitan] ftitcntcm B. / wit-/ K. ?;t

gg f/i/.s] c]
jjc B. httiiiano risii] humano nxu NVO, liumana specie C, t
-
/.> om. others,
ft/if aliquo] atiqua tali C. ffa ^t .sMxMH(] /fa om. KO.
/
siqticntcr]
sapicntis IN. />("]
( //oc C. <
;/"]
erno BHMNV, text Vr s njilla]
sinnula HIN, ct simjula C. ?

c;;craHfc.s] numerantc* Z. offcnsioiifin]
ojfcnslone BK. AHicniensium] om. C. sc/cc^ .s] BK, elect is HLN.
nentcntiis] GR (? Graccc) adds B. Ki pias 56as] aleriax N, cyriasdc.cas V,
cijrias do.ras V l
and others. 2
1
"
] P>
<"i V.
XXXI. /(;.<(///
((] inxdta B, iuxlitia I, insdciitia K. plane 1 cfore insdtia C.
fecerat] fecerit Z except fecerun B. (Heat aliquid esse beatitm] die. al. 86
beat, esse H, dicat aliquid iste beat. and others, d.i. a. b. C, al. dieat iste b. V.
sit] sit id esse immortals C, sit id esse mortale BKLO. ammadvtrtWlf] enim
aduertunt B. te] om. BHKNV, rest. Vj. esse putat] p. esse C. his]
Us R. ille] ergo B. proposita] postp. HV, text Vj. religionis] 87
CHO, religiones BK, religio MR. Epicuro] Epicureo B. Zoguar]
loquor N. aZfgwam] om. V. numero] natura Z, except which has
naturam. inquit] inquid B, om. ILO. in ulla alia] in nulla alia B.
ulla alia H, in nulla C, nulla alia V. humana] in h. KG. numquidnam]
unquam R. hanc lustrationem] C, wane illustr. BKLMOV, text Vv autem
illustr. HNR. ineensa] incensam V, text Vr jprop/ws] propinquius L.
m<ki] B, hisdem K, hiidem H, iisdem CR.

fe?Hporibs] temporis K. 88
Tiwm] JIWHC attigimus] attingimus EEC.
BKM. uf] we/ K. nwmn^]
minime H, nonne LMOCRV. omnia tollamus ergo] BHKNCV, tollamus ergo
omnia others. Jii] fiet R. mediterranei mare esse non] mediterranean
mare esse non HV, mediam terram mare undique circumesse IL, med. t. m.
circa undique esse 0, mediterraneum mare non Vv ex insula] om. K.
vulpeculasque] uulpelasque B. diceretur] LMCV, dicerentur BHIKNR.

elephanto] helefanto B, elephante NO. H, irrideri ONV. n dcn ] uideri 89
quae] que BK. argumentis sententiam] R, arguments sententiam BHKMNOV,
argumenti sententia L, argumenta sententiam C, argumento sententiam 0. esst]
om. BK 1 ,
rest. K2 .
XXXII. guem ti &i] gwe izfci B, om. lacuna I. j sfac

pervenire...gra-
datim] om. B. After peruenire, Quid autem est istuc gradatim HILMNR, Quod
autem gradatim istud K, Quid autem enim istuc gradatim N, Quod est
est
autem gradatim C, Quod autem est istuc: gradatim V.

istuc sumpsisse*
tuo iure] om. H. a beatis] habeatis BL. ad rationem...gradibus] om. B.
a ratione] quid 0. maluerit] mail erit B, iioluerit N. Epicurus] beforo QQ
maluerit V. di cere] esse H. illud huic] huic illud C. venisse]
peruenisse V. homines nati] sunt add OVj. ea ^j/a] eaque C. eraut
forma] forma erant C. hoc quidem] hoc om. B. ut] uti R. iste
tantus] est iste tantus H, est iste talis V, text V r seminane] semina Z. 91
decidisse] cccidisse V. cnc?o] de caelis ILON, <fe om. C. essemus
similes] s. fss. V. passim] BHILMCV, pnssem KR.
XXXIII. liberet] KW.G B,V,juberet BL, uidetur N. esse] om. H. tisgue]
aisque K. a] ad I. 27<aZe J/j/esj o] Thalem Milcsium IVj, TJialete
Milesio C. deorum natura] n. d. V. omnesne tibi] omnes CH, text Q2
marg. H. deZi rare] deliberare H 1
,
text H2 , declinare 0. posse] om.
HVO. decreuerint] BK, decreverunt others. ?ze] nee HV, text Vr
qwrteûe] gwae H, que 0, quantaque V. opportunitas] oport. BCV. ? -
r/ressu]gressu C. comprehcndcndum est] comprehendatur 0. reZ/gw]

de reliqua K. discriptione] N, discreptione B, descriptions others. super-
vacaneum] super uacuaneum BK, uacuum HN, superuacuum V. sollertiam
naturae] n. s. KC. affinxit] ajfixit MCRV. pulmones] pulmo VO.

cetera quae] quae om. H, ceteraqus CV, (/(we 0. t?i dec] znde BK
1
v ;i ,
deis Ku .
Hermarchus] Synmcus H, Haecmacus marg. H, Hermarcus KR, 93
Tu c marcus N, Hemarcus C, Simachus V. Lcontium] Leonticum 0, ?eno-
G2 COLLATIONS OF ENGLISH MSS.
ntmi H, lenonum L, leant imtm after contra N, lenocinium V. Tlieophrastnm]

teofrajttitm B, Theofastum V. est] sit BKMOCR. ilia quidem] illo L,
ilia 0, quidem ilia CRV. Attico] attice I. sed tamen tantum] BHKL
MR, sed tamen iinde I, sed tamen cur tantum N, sed tantnm C, sed cur tan-
turn V. hortus] art us KCOV, text V,. queri] qnaeri M, quaerere NV,
text V,. Pltaedro] fedro B, fedrone C. Aristoteleni] Aristotilem BKC,
Aristoclem Vr Pliaedoni] fedroni C, phedroni V, text V 1 . Timocratem
quid] Timocrateii quia BC, Timocratemque H. conciderit] contendcrct HN,
concideret 0. 7ii)til] non nihil N.
Sihnn] BK, sillum H MR, snllum {but second Z marked as spurious)

XXXIV.
H2 ILO, lilliim C, fSyllum V, Sylum V r
,
.<(<?
ccfcros] et c. C, caeterosque V.
maledictis] malcdictus B. Socratem] Socraten B, ef Socratem C. H/X/]
oin. B. Chrysippam] asippum N, crisippam C, Cesippum V, Crhisippam Vr
94 ?;<]
om. B. ituj>etrariti.f] interpretaueritis H, in^L traueritis K MNOCRV.
-
eandem liominum esse] esse eandem H, f.we 7io;. eandem C.

horn. adhibetur]
95 ahibeturX, om. 0. cci/^(f( o] accubatio HKMOCRV. mnm] BK, marcs
others. riVZeti s] uidebis B. ZS(A ] C. non dcsinitix] non om. K.
7<ns
6/j;t jf] JHIJJCS BK. 6ea?/<as] beatas B, bonitas H. et] S;/H<

BLMCV, sit
HO. mollienda] molicnda BH. noii] om. H. sofr/H] xo/e B.

96 aliquam mcntem] m. al. H. figum] fifjuram BO. go<Z B, <7Mi<7] ^?<i
MR. umquamne] R, mimqunmne BHKLMC, nnnquam ne INV. ridisti }

uidistis H. igitur -non] autcm non K, ?;ort igitur RV. sescewta] sc.r-
cc;i?a BKMCRV, centum 10, cetera L, s^.r N. rafio] rf/o inquis C.
ettque] ea quae MV. dirina natura] in div. nat. 0, diuinae naturae HM

CRV. t* <]
su< Z. uzncamuJ ] uincimur C. cum] om. B. ceft m]
-
certis 0. 7] dô Z.
;
f?< o;
97 XXXV. wf] f< B. wrjf<?flm] BKM, wflueam others. ?,v ?v/?>ro]

f?i-
bubro B. 7;c] ?!?c BK.

audire tarn multti] tarn m. audire H, arfirc
<<jm m. K. nonnc] om. K, minime N. rtfgui RV. u?] ut flty?<f]
ait CO. elcphanto] elephante R. at fif/nra] LHOC, ar/ figuram BK.
98 moribus paribus] par. om. BKLMCRV. g?/i nafjw] qnantus B. omnibus

his] hominibus his B, 7iis om. H. forma iina] CR, ttna /. others. rationem]
99 rationc B. ôguarc] loqucrc B, loquar K. SMêrracrtHt !/?))] snpcruacu-
1
aneum BK, siipervacuum 0. ??ec acZ speciem nee ad usum alium] nee speciem
nee ad usum alium B, ?;cc speciem nee usum alium HKLMNORV, nee nsnm alium
nee .speciem C. popUtibus] poll. K, pollicibtts LN. feminibus] femoribus
HNO. pulmones] pulmo VO.
100 XXXVI. ct] at HCRV. hnrum] eorum LO. vieissitudinesque] quc
om. L. ejf eeiaget] BK, fccisset others. ^crra?if] aberant BHN, n&er-
rarent ILO. roH/t fti/c] Z. exsc rfeos] dcos esse H. habebam]
habemus H 2
,
habeo LO. iw^j/iA ]
1
inquid B. 7] ?;o L. esse tato]
101 f(//c- e.t C, es.se oin. MRV, rest. Vr tribuant] BKHMCRV, tribuunt LO.
riJ<?nt]
uidet BK. j7 .s]
Hides H2 Libyae] Libiae BKC.
,
I &cs gwac C.
possum] possem 0. ichneumonum] hicneumonum B, icheumonum H. croco-
dilorum] crocodillorum BV P cocodrillorum HOV, crocodrillorum C, crococliloruin R.
faelium] HKMN, feliuni others. Innfiux] longinr V. conc/Mrfani] con-

cludo K. nullum} ullum H. Epicurus} Epicurci H. existimat} 102

existimant BHMO.
XXXVII. delectantur} delectamur B, delectant L. volumus} nolumus
uolumus vereamur} uereantur H.
"
marg. B. oratio} KO,

"
B, al.
rvzfr o CB. spo?i a<] e.rpoliat 0. mertu] wt/ft B, metu LO. ne] nee
MCRV, text Vr deinde} demum H. et} C, om. BKLM, wt HV, out 103
N, ac R. inundet} KB, inundat HLMOV, text V r superior aeri
aetheriis} superi ether BK, superior aether HINO, supenor et haec alius aer L,
supremum ether MR, supremus aether et C, supinum aether V, superior aer V r
ora] ftora BO. awtem] om. K, quidem LO. sw?zf] sznf BKC. igne}
BK, jr/wi LMORV. volitantes} uoluntates B. moveat} moneat B. pom)] 104
postremo Z. sit} om. K. appetant] appareant B. rai/o?ie] OC,
rationis BK. attigeris} C, attigerit BHIKMRVO. reperire} repperire
BK, invenire 0. eo<7e]
eo H. 105
XXXVIII. Hippocentauro} yppoc. B, hypoc. H, fpoc. C. conformationem}
confirmationem HMCV, text V : rocant] uacant B. atifem] om. C. .
introitum} intitum, o written above latter i B. Ti.] titum BKC, Tilerium 106
LN, T;/. R. Gracchum} grassum graccum L, Grachum C. videor} uideo
LOV, text V1( uidero N. Jl/.] Marco BK. sitellam} om. H, si cellam N,
socutellam C. turn] tamen HC. tu] cwm BN, ti;i KMO. Ociaun ] octaui
BHK. pervenerint} Z. him} tamen CO. referantur} perferantur H.
j n deo]deo uideo C.
ZTI esse] etiam esse C. fccati atque aeterni intellegantur}
beatus atque etcrnus intelligatur C. dum taxat} B (see Corssen n. 882). 107
ofo cffur] BHKLMN, obiicitur others. num} nunc Z. omnino haec} omnis
hie C. reprehensus a multis] a. m. r. HC. uacillat} vaccillat L (see
Munro on Lucr. in. 504). quam} MNCRV, om. BHIKLO. omnium in}
hominum in N. ea} ex Z. BKR, ergo illi CV.
illi ergo} Cercopis}
certonis BHCV, Cerconis KL M, :
L N, Crotonis E, cerdonis VjO.
Critonis 1
id
est} idem B. id est imago ejus} om. L. incurrit} occurrit N.

hominis} nominis LO. in meum aliae} in om. B, aliae in meum H. earum} \QQ
carum C. fuerunf] CO 2 juerant BKO 1
,
.
potuerunt} CO, potuerant BK.
Scyllae} scillae BK, chillae C. invocatae} non uocatae ILOVj, inuocata R.
inculcatis} conculcatis HVj.
XXXIX. of] ad BHKMNOCRV. licenter Fluentium} licentiam fruen- 109
dam HN. si i os] jso B, text marg. B. continenter} quae continentur
NV, text Vj. si continenter} si continentur BV, text V 1
.
inquit} KV,
i/iûz s HV 1; inquid BO, om. MC. /aczet] facient BHKMOCRV. acquili-
britatem} aequalitates H, aequalitatem L, aequilibram libertatem MCR, aequa-
bilitatem V, text V 1? eg ut libertatem 0. icroj o^taj ] ysonomiam C, isonomiam
RV, isonomian others. placet} placeat B. Tiasca/ifur] nascuntur BMO. 110

gwia] quoniam H. gwe] gwi B. z
/rt] BK, swnt HIL. conservent}
conseruant I. eo conseree?Jt] t a gwae conaeruent N. gwae st/n?] before
conservent L. individuis} Vj, diuinis Z. quae nulla sunt} 0, om. BK
HCR. se ?psa] C, s<?;psa R, se (p,se BK, se (psae H. agitari} cogitari B.
figurare} fucare MRV, text Vr immortalem deum efficitis} d. inm.facitis C.
XL. restcr} nosier uidctur LO.
BC, MRV, uelle BHIKLO, F<?//e/] HI
uelei N. quarundam} cadem BK, eiusdem HN, earum LO, earundem
(>4 COLLATIONS OF ENGLISH MSS.
112 CMRV. ant quas potiones] om. H.

persequitur] prosequitur H. tit
ambrosiain] ambrosiae H. epulas\ epulis ILON.

:
po< tae] Z. luven-

tatem] BK, iuucntutcm (with ucl iunonem written above) H, text V,. MV eat]
113 om. R. duels] dicitis H, did* NR. quibus,..volitptates] om. I.
titiUatio] totiUatio B, titilatio CV. Mrtt ctiam] nam enim BHKMN, nain
LORV, non I liiin
(omitting non below) C. Us] R, his others. verv] autem
H. sapientiue] saj)ientior MCRV.
mnlta] utulto C. impudentiora]
impnid. LNO. Timocratem] timotheum H. ad beatam] abcatam B.
alia est ca quacstio] om. C.
114 XLI. at] BK, a HNCO. at dolore vacant] adolere uocant L. satin
est] sat itu st K. eat id] est idem 0, enim H, cst MCR. abundantem]
habitndantem BHK. cogitat] cogitant LO. pulchrc] CHLO, pulcliro
BIKMRV, text Vr
non ucrcatur] ILO, vidcatur MCRV, non moucatitr B,
ncc ucrcatur H, utatur N. lie intcrcat] om. Z. wi!/] om. H. affluant}
115 eflluant 1C. 27] om. 2. CoruTicaniwrre] Corumcanium B, Coruncamnn
HC, eorum comain I, Corruncanum MRV. P. /S crt H, psceuolam B,
-
o/<m]
Sceuolam VO. A eraes] cxerses B. et t j fcrzt] euertit LMC, aucrtit V,
116 text V. <?sf]

om. B. aî ccrc] HRVj, fZ/ccrc BMNOCV, c///y<?rc I,
d/c<?re
voh^tatc] L. LMNRVO, uoluntate BHIC. tfc^ r/] dcterc B.
adrmu/n] aducrsus CR. 5i
t] s?<?if MO.
117 Ubcrari]XLII. C, libcrare BHMNO. TZC] 7!cr B. Protayoram]
protulerim HN. licncrit] libuerit MCRV. reUfjioncm quac] relif)ionem-
118 (
l ue C. î/(Vi ] 7*i itero HN, g; </o ILO, quid ii duo V. Prodi-
cm] Prodigus BNC, prodifjiis HI. C/(/.<] V,, c///<iw BLO, c/(n/.s HIMNCRV.
119 "]
om< H. reliquit] reliquid BL, relinquit N. xo/c riwu/.s] solemus H.
Euhemero] heultemero B, /?u hemor O Homcro HINO Euht iiio L, Euchemero

2 1
, ,
MV, text V lt Euemero R. 7??inziw] Aenniit* V, so n. 18. 49. dcnwn-

xtrantur] monstrantur M. Eleusinem] BMR, Eleminam HLNV, Eleusiiia V r
oj arnt] horaruin BH. ûac it WH/] qualcm ni H, (juae Ze/ N.
-
120 XLLTI. irrigavit] rigauit L. mfare] nature H, mutar? N. j
unircrsitatc] om. H, uniucrsitati MNCRV. ?!/?)(]

tamen (thrice) C. jjr/-
c/j)/a] principio L. menf/s] mcntcsquc BMRV, jncntcs HLCO. s/;i/]
*)</;( Z. codcm uni verso] codcm iiniuerxos B. soZ<??] solent Z.
121 putria] paria BN, >

< with we/ p<?)
o written above H. if/cm] fs idem
MNRV, m jV7t ? C. quid enim] quid ext 0. praestantius] pr. est H.
122 XLIV. autcm] enim C, rtiam V. (
1
>1
] quicumque C. /H imbed) -
litntc] inbcdllitatem BHLC, imbecillitatem IMNORV. benevolentiam] beniuol.

BCRV. enim] om. H. imbecilli] inbccdlli B, imbccilh s 0. ductam]
dictum BMCR. refc remits] referamus 0. Us] R, his B. <//
7iM/7</
r<?
egentes] HO, û/ JH ?;. re egcntcs B, (/in / n. re eg. sunt MR, quia in n. ><
eg. sunt C. auguriis H. auspiciis] aut

vovemua] mouemu< j;/c//s B,
123 B, mouemur LO. 7/ftfr cs p.] Epicuri liber cxtat 0. fa HI] ? to M.
Posidonius] possid. BHCV. immortalibux] om. LO. Iiomuuculi] MR.

Jiomunculis BHILOCV, huiintnculits N. omniuo iiiliil] nihil om. LC. 9r-
J24 Hnquit] rcUnquid B, rt liquit MRV. /H imbedllitiiti 1
] in om. BI, f.c /w/y. H.
est] om. MR. rf gratia] ct om. H.

NOTES.
A. INTRODUCTION. I. i vii. 17.
a. Dedication The importance and difficulty of the

to Brutus.
subject ; some
variety of opinions asserting the existence of the gods,
;
some doubting, some denying it. Those who believe in their existence
differ as to tJieir nature ; the Epicureans denying that they pay any
regard to human affairs, the Stoics affirming that the imiverse is

ordered by them for the good of man, while the Academy holds that
man has no right to dogmatise, and confines itself to the criticism of
the other schools. 1 5.
Cum sint turn est. Heindorf with some of the less important MSS
reads sunt, sermonis legi convenienter ; but both constructions are allow
able, see Madv. Fin. I 19, Roby Gr. 1734, 1735. The Ind. which is
found in the very similar passage Divin. i 7 cum omnibus in rebus temeri-
tas turpis est, turn in eo loco maxime which concerns religion, is more
naturally used in comparing particular cases ( as so both and ) the ;
Subj. views the particular case in relation to the general principle, as in

Off. in 5 cum tota philosophia frugifera sit, turn nullus feracior in ea locus
est de officiis, and Lael. 23 with Seyffert s note. Translate, while
quam
there are many questions in philosophy which are far from having been
fully cleared up, there is one of special difficulty, I mean the inquiry into
the nature of the gods [
I think that in nearly all the passages where
.
cum turn is used by C. there is a contrast between a general statement

and a particular case, whether the clause with cum contains an Ind. or a
Subj. If the cum clause introduces a fact viewed as a concession made
by the speaker, then the Subj. is necessary; otherwise not . J. S. R.]

ad agnitionem animi pulcherrima : ennobling as regards our recog
nition of the soul s nature . For construction cf. I 98 ad figuram quae
vastior? II 87 ad
speciem pulchriores, 155 nulla species ad rationem praestan-
tior. The thought is that expressed by Minucius .Felix 17 nisi divinitatis
rationem diligenter excusseris, nescias humanitatis, and by C. himself in the
Tusculans, written a few months before the N. D. animus divinus est... si deus
aut anima ant ignis est, idem est animus hominis i 65; ut deum agnoscis ex
M. C.
66 HOOK i en. i 1.
operibus cjus, sic ex memoria vim divinam mentis agnoscito I 70 ut ipxa

;
se
metis agiwscat, conjunctamque cum divina mente se sentiat v 70 ;

also N. D.
i 91, Div. i 64 and the striking passage in Leg. I 8 24, 25. See too the frag
ment of the Consolatio quoted on 9, and Somn. Scip. 24 deum te scito esse:
tit mujidum ex
quadam parte mortalcm ipse deus acternus, sic fragile
corpus animus scmpitcmus movct. If the soul is divine, either as being

in itself divinae particula aurae (the Stoic view) or as of kindred nature
(TOW yep KOI ytvos etr/xei , TrarTjp dvSpwv re re) or as capable of being 6fu>v
made like to God (Plato s o/ioioxrt? $e), it is evident that the inquiry
TO>
into the divine nature will throw light upon our own, and will at the same
time raise our ideas as to the dignity of man. See on the general subject
the introductory Sketch of Greek Philosophy and Krische Die theologischcn
Lehren dcr Griechischen Denker p. 7. The word agnitio is not used else
where by C. On the distinction between it and cognitio (read by Wolf and
others) see Schumann s Opusc. in 291, Heidtmann zur Krit. d. N. D.
Neustettin 1858.
pulcher : for spelling, see Orator 160 cum scirem ita majores locutos
esse ut nusquam nisi in vocali adspiratione uterentur, loqucbar sic lit
pulcros,
Cetegos,triumpos, Kartaginem dicerem: aliquando, idque sero, convicio
aurium cum extorta mihi -eeritas esset, usum loqucndi populo concessi, scien-
tiam mihi reservavi. Roby Gr. 132. [
That the c passed into ch in
pulcer and not in ludi-cer no doubt due to the I as in sepulchrum\ J. S. R.,
is
who refers to Corssen n2

Ribbeck Verg. Prol. p. 424, and quotes
150,
Roscher in Curtius Studien n 145, scripturam pulc/ier non probant Varro 1
(cf. Chans, p. 73, 17 K) et Kcaurm (p. 2256 Pu.}, probaverunt Probus (cath.
14, 38 K) Santra (ap. Scaurum 1. 1.} qui vocabidum a Graeco rroXu^poor deri-
vandum esse censet, Velius Longus (2230 Pu.\ Marius Victorinus (2466 Pit.)].
ad moderandam religionem : for regulating religious observances.
These vary according to the idea we have of God contrast the
will :
worship of a Bacchus and an Apollo, still more of Juggernaut and of Christ.

The same idea is expressed in the words God is a spirit, and they that
worship him must worship him in spirit and in truth Cf. Dicin. n 149 ut .
religio propaganda cst quae est juncta cum cognitione naturae, sic supersti-
tionis stirpes omnes cjiciendae. C. lays down rules for religious rites in
Leg. n 19 22, and Seneca in Epp. 41 and 95 (primus est deorum cultus
deos credere, satis illos coluit quisquis imitatus est, &c.) and other passages
cited byZeller Stoics, p. 326 Eng. tr. See for Epicurean view Lucr. v 1198
nee pietas ulla, &c.
de qua the relative refers to the remoter antecedent quacstio. Heidt
:
mann, who would himself omit quae nccessaria, quotes exx. from Loci.
76, 97, 100. Cf. Dictsch ad Sail. Cat. 48.
tarn variae inscientiam. The Jiss are very corrupt here A and B
1
:
read sint for sunt ; ut is omitted in most ;

A and C 1 omit ten lines from
esse debcat to sententias; Ursinus tells us that the words causam scientiam
and the que after prudenter did not exist in a MS used by him ;
B E
1
have
BOOK I CH. I 1. 67
causa principium, B causa et principium, C causam id est principium;

2 2
lastly all but one appear to have scientiam for inscicntiam. Wyttenbach
followed by Heindorf and Creuzer omits the clause id est principium
philosophies, whichusually explained by a reference to Arist. Met. I

is
2 10 Sta TO ryv ayvoiav ((pi\oo-6(f)T)(rav, the great discrepancy of

(f)tvyfit>
opinions is an evidence that the cause or starting-point of philosophy

was the painful consciousness of ignorance, and that the Academics
are justified in refusing to make any affirmation on points where certainty
is unattainable . (See Krische p. 7.) But this explanation is unsatis
factory on several grounds ; (1) there is no reason for making any refer
ence to the origin of philosophy, (2) the present discrepancy of opinions is
no argument as to what may have been the origin of philosophy, (3) the
origin of philosophy is in no way connected with the Academic principle
(itself the result of a long history of philosophy) that man must be content
with probability, (4) bare ignorance is very far from being the cause of
philosophy, and it would be an altogether wrong use of words to make
inscientia=To favyfiv TTJV ayvoiav, (5) principium philosophandi would have
been a more appropriate expression for the supposed sense. Nor is it much
more satisfactory to interpret the clause as affirming that the Socratic
confession of ignorance is the starting-point of philosophy in the individual
(cf. Ac. 1 44). If we retain the ordinary reading, I think it is best to take it
as giving the sceptical view, the cause and origin of this whole windbag of
philosophy is ignorance ,
cf. Sext. Emp. Math, ix 29 ro noXyrponov rf)s
dno(pao-fa>s (napa ro is Soy/iari/cots (f)iXoo~o(f)ois) rf/v ayvuxjiav TOV navros

dXrjOovs firio-(j)payitTai. But though such language may have been used
by Hortensius and others (Fin. i 2), it is hardly conceivable that C. should
have adopted it as his own. I should prefer therefore to follow Ursinus
(if one only knew what his MS. was 1 ) or Heincl., whose reading gives an
excellent sense though somewhat clumsily expressed the discrepancy of :
opinions proves that they all sprang from ignorance, and that the Aca
demics are right in refusing to make any positive assertion The interpo .
lation of the clause omitted by him would be easily accounted for by the
supposition that id principium philosophiae was a gloss on the words

Academicos assensionem cohibuisse, meaning that this was the leading prin
ciple of their philosophy. The variety of opinions was the 10th of the
common-places used by the Sceptics to prove that knowledge was un
attainable, see Sext. Emp. Hyp. i 14 145. Baiter, in order to keep the
sint of the majority of MSS, inserts cum, reading debent for debeat in
apodosi, but this is awkward after cum multae ; and it is also more natural
to introduce the discrepancy of opinion as a distinct statement to be
proved by what follows, velut in hac quaestione, rather than to refer to it as
already known. Orelli follows Ernesti in inserting id before
magno, an
1
Magna est suspicio eum virum quae sibi placerent fmxisse , Moser, Pracf.
ad Tusc. p. xvin ; Ursini codices, qui ubicunque haescrat praesto erant, commemo-
rarenihil attinet , Madv. Praef. ad Fin. p. xxxix.
5- -2
68 J .OOK I en. i 1.
alterationwhich Sch. also (Opusc. 294) thinks required unless dcbeant m

is substituted for dcbcat of MSS. Might not the subject of the verb be
supplied from the preceding clause (tarn varias esse] ? [ I take the words
camam inscicntiam to mean that the true theory of philosophy is that
which denies eTrto-r^r;, in other words that which the Academics oppose to
the Stoics . J. S. R.]
rebus incertis : cf. August. Ac. n 11 crrct cm m (sapiens} neccsse
e*t,quod sapienti ncfas cst, si assentiatur rebus incertis. Et omnia incerta

non diccbant solum, verum ctiam copiosissimis rationibus affirmabant o- (A<
demici). [Some distinguished between the strictly a&rj\a and the Tndavd,
Cic. Ac. ii 32. J. S. II.]
assensionem :
quam Gracci o-vyKaTadfa-iv vacant Cic. Ac. 11 12 27.
Carneades is said ex animis extraxisse assensionem lit
feram ct immanent
bduam. Ac. n 108.
of the Sceptics and Academics, Ac. 11 59.
ass. cohlb. the eVox /
turpius most MSS have fortius from which Manutius conjectured

:
foedius, but Sch. (Opusc. Ill 358) points out that this word, which implies
something shocking or disgusting, would be far too strong for the occasion.
Turpius is used in similar passages, e.g. I 70 hoc dicere turpius est, Ac. i 45
esse et
(Arcesilas negabat} quicquam turpius quam cognitioni perceptions
adsensioncm approbationemque praecurrcre, Dioin. I 7 omnibus in rebus
temeritas in adsentiendo errorque turpis est.
perceptum et cognitum : the two verbs serve to translate the single

Or. v. KaraAa^/3ai>fcr$ai.
See Reid on Acad.
ii 34 percipi atque compre
hend^ C. proceeds as usual on the principle described Fin. in 14 crit

notius quale sit, pluribus notatinn vocabulis idem declarant ibus\ The
Academica are occupied with the discussion whether our knowledge
amounts to aperc. et coy., i.e. whether we can arrive at real certainty both
by sense-impressions and by reasoning, as the Stoics affirmed, or must
be satisfied with a greater or less amount of probability, according to the
Academic view. The word explorate has a half-technical force Quid :
habcmus in rebus bonis et malis explorati? is the exclamation of the

Academic (Ac. ii 129).
[sine ulla dubitatione Aug. C. 7). vi 2 ridicules C. for speaking of
:
Yarro as sine ulla dubitatione doctissimo. J. S. R.]
2. velut : for instance introducing an example of a general prin

,
ciple already stated, cf. 101 velut ibes, ii 124 veluti crocodili.
quod trahimur relative clause explained by the following dens cuse.
:
quo = ad quod. The argument from universal consent is urged 43,

ii 12, Leg. I 24, Tusc. I 30.
plerique deos esse dixerunt, dubitare se Protagoras, nullos esse

Diagoras: While the majority have maintained the existence of the
Cods, Prot. (sec Introduction} doubted, &c. On the asyndeton see 20
cujus principium ; on Diag. and Theod. 63. All three names are referred
to by Min. F. c. 8.
BOOK I CH. II 3. 69
sunt in varietate : 31 sunt isdem in erratis, 37 magno in errore

sententia 29 in maxima errore versatur, so 43.
est,
ut molestum sit that it would be troublesome The Subj. belongs

: .
to the clause independently of its consecutive subordination, unless we

include (as we probably should do) molestum est in the class of cases, such
as longum est, in which the Latin idiom has the Ind. where we use the
Subj. See n. on 19.
dinumerare : to reckon up in groups ,

see Sch. Opusc. in 359.
figuris :
e.g. round or in human shape, 46 ;
locis regions , e.g. the
intermundia ;
sedes implies a closer connexion, as of Neptune with the
sea, of Juno with Argos, see 103.
actio vitae : verbal from agere vitam; see 17, 45, 103, Div. II 89, actio
rerum Ac. with Eeid s n. [and cf. actio vitae Off. I 17 actio rerum
II 62, ; Off.
I 83, 127, 153; agitatio rerum De Or. ill 88; actus rerum Suet. Claud. 15,
23, Nero Aug. 32. J. S. B.]

17,
quod continet relative clause explained by following substantival
:
clause utrurn moveantur as to that which The proper antecedent is de .
eo omitted after dissensio est.
rem causamque : the matter in dispute .
continet : constitutes
Naegelsbach Stil. 112. . Cf.
moliantur attempt used of a laborious undertaking.

:
,
curatione less common in this sense than procuratio, but found

: in
II 158.
facta : not creation out of nothing no philosophy had broached this
idea, see Mosheirn in Cudworth in 140 foil. but the bringing of order out
of Chaos.
errore :
uncertainty ,
see Fin. v 6 15, Liv. I 21 in re tarn clara nomi-
num error manet, utrius populi Horatii, utrius Curiatii fuerint, with Seeley s
note, Ov. Fast, iv 669 ; and the exx. in Sch. s note here. [As error is
coupled here with ignoratio, so with inscientia in Sull. 40. J. S. B..]
Ch. ii. 3. fuerunt qui censerent the proper Perf. is strictly fol :
lowed by the Pres. or Perf. Subj. but the fact that the same form stands
for Perf. and Aor. in Latin often leads to a confusion in the construction ;
cf. 8 tantum profecisse vidcmur ut -vinceremur, 54 imposuistis quern timere-

mus, n 153 satis docuisse videor quanto anteiret, and exx. in P. S. Gr. 229,
where this is stated to be the prevailing idiom in C. (we have the Perf.
however in 7 praescripscrif). See also Roby p. 194 n. and 1510. [Cf.
Hugo Lieven Die Consecutio Temporum des Cicero Riga 1872 esp. exx. in
p. 45 (2). J. S. R]
pietas duteous affection towards those to whom we are in any way
:
bound, our relations, benefactors, our country, the Gods sanctitas ;
purity, uprightness, dignity of character, the disposition which seeks to

fulfil all
righteousness religio (in its subjective meaning) a sense of;
obligation, not necessarily accompanied by personal attachment. The

definitions given by C. himself elsewhere do not seem very applicable, e.g.
70 BOOK I CII. II 3.
11G quac pietas ci dcbetur a quo nihil acceperis? cut cnim

pictas justitia
adversum deos sanctitas autcm cst scicntia colcndorum deorum where
see 1111. and Top. 23 90 sanctitas =aequitas crga manes.
;
pure atque caste a phrase properly used of the white garments and
:
ceremonial washings of the sacrificer, but also of the mind, as in Dio. i 121
cast us animus purusque, Leg. n 24 caste jubet lex adire ad deos, animo
videlicet in quo sunt omnia.
tribuenda not a very appropriate word in reference to what precedes
:
(sanctitas, &c.) but the antithesis requires that the same word should be
used of man aud of God see the following tributum and cf. in 24.
;
ita with a limiting force, it is our duty to render these only on

si :
the supposition &c. See Holden on Off. 13 cetera ita legcre si ca virtuti m
non repuynarent, Mayor s Second Philippic p. 128, and Alanus (Allen) on
Div. I 10 ita exponam si vacas animo. Also cf. n. on ita ut 54.
permanare :
strictly to percolate ,
to find its way from some Epi
curean inter mundia to the earth.
quid est quod: what ground is there for ,
lit. what is there in
respect of which 22 quid erat quod concupiscent ? and 74, 117
. Cf. so ;
nihil cst quod 16, quid est cur 115, in 7. The answer of the Epicureans
is given 45 we naturally adore the divine perfections without thought of
:
any advantage to ourselves, see Ovid ex Pont, n 9 23, foil.

in specie fictae simulationis in a mere empty profession , lit. the :
outside show of a made-up pretence The epithet ficta adds emphasis .
without introducing any new conception, as in Off. in 39 ficta et commen-

ticia fabula. The reference is to the Epicureans (see 56, 115 seq. in 3,
Plut. suav. p. 1102 B), but the remark applies also to C. s friends,
non posse
the Academics, see 61, in 5, and the polemic of Cotta throughout.
sicut item non potest : there is no room for piety any more than
for the other virtues For . ut item see Madv. Fin. ill 48, Acad. n 110.
For the negative understood in the first clause from the second, see N. D.
ill G8 huic ut scelus, sic ne ratio quidem defuit.
quibus sublatis confusio this would come more naturally at the :
end of the sentence after tullatur, as Wyttenbach remarks but Lactantius ;
quotes it (De Ira c. 8) in relation to religion, Epicurus rcligionem funditus

delet,qua sublata confusio ac perturbatio vitae sequitur. must consider We
therefore the following clause to be added by an afterthought, atque hav
ing its strong force, and indeed . On the general phrase, cf. Ac. 99 with n
Reid s n.
4. haud scio an: with its usual positive force it

may be that ,
Eoby Gr. 2256.

fides tollatur: much the same is said of parental affection, Att. vir
2 laetor probari tibi (^va-iKrjv case rf]v TT/JOS n\ rtKva. Etenim haec si non est,
nulla potest cssc homini ad hominem naturae adjunctio, qua sublata vitae
Kocietas tollitur. On the relation of religion to morality, sec II 153, Leg. i
43, Fin. ill 73, Of. Ill 28, quac. (i.e. justice and the social virtues) qui
BOOK I CH. II 4. 71
tollunt etiam adversus deos impii sunt. Ab his enim constitutam inter
homines sodetatem evertunt. In Fin. iv 11, the knowledge of the Deity
gained through the observation of nature is said to produce moderation,
magnanimity and justice in Leg. n 15 seq. the moral influence of religion
;
is based more on the sanctity of oaths, and the fear of divine vengeance ;
elsewhere it is the aspiration to imitate the divine life which is morally

influential, Tusc. I 72, v 70 in Rep. vi 13 seq. we read that nothing is
:
more pleasing to God than a life devoted to the good of our fellow men,
that it is the path of justice and piety which leads to heaven 1 If such .
sentiments as these were in any degree fostered by the ancient religions,

and what reader of Herodotus can doubt that this was the case even
before they had undergone the rationalizing and purifying influence of
philosophy? I think it must be allowed that Bp. Lightfoot (note on

Galatians iv 11) has taken too narrow a view in confining their propae
deutic influence to their ritual. There is of course another side which
is well shown inon the Moral Influence of Heathenism,
Tholuck s tract
but in judging of this we must not forget the crimes and the immoralities
which have resulted from the antinomian and the ecclesiastical spirit in
Christianity itself, in spite of the stress which it has always laid on good
works as the test and fruit of religious faith.
una excellentissima the most preeminent of all see Mayor Sec.
:
,
Phil. p. 127. So Aristotle Eth. V 1 15 justice in the -wide sense dper^ ,ueV
e crri reXei a, dXX ou^ aTrXco? dXXo Trpos erepov /cat 8ia TOVTO TToXXaKij Kparicmj
ra>v
aperatv 8oKfl r\ 8iKaio(rviT), K.r.X. Cf. Off. I 20 justitia, in qua virtutis
splendor est maximus, ex qua viri boni nominantur ; in 28 omnium est
domina et regina virtutum.
nobiles i.e. the Stoics, as taking an exalted view of

: human nature, in
opposition to the Epicureans whom he calls plebeii, Tusc. I 55.
ab isdem vitae consul! as an intransitive verb, consulo has to be :
used impersonally in the passive, like noceo, persuadeo, &c., see Roby
1422.
fruges et reliqua, quae terra pariat : a periphrasis for plants ,

the
Romans having no single word corresponding to the Gr. <vra. So just
below quae terra gignat, Div. II 30 q. t.
procreet. Cf. Beier Off. I 7 22,
Madv. Fin. iv 13, Nagels. Stil. 36, 2.
tempestates changes of weather : . Like the Germ, wetter, temp, has
a neutral as well as a bad sense.
temporum varietates : the alternations of the seasons .
caeli mutationes: the varying phenomena of the heavens ,

cf. Tusc.
I 68.
maturata pubescant :
ripened by which all that the earth produces
bursts into leaf.
1
See more on this subject in Nagelsbach Nach-Homerische Theologie pp.
191318, Pint. M. 1125.
72 15OOK I CH. II 4-.
colligunt : adduce ;
so Die. II 33 multa Staid colligunt.
Ms libris : see n 151168.
fabricati one might almost say, to have constructed these
paene :
man
precise things for the good of The word is used with a sneer at any .
thing which implies personal agency on the part of the Creator in 19,
where see n., and Acad. n 87 (see too 30 and 119) natura quae finxerit,
cd ut tuo verbo utar, quae fabricata sit, hominem. Cf. N. D. I 20 mundum
inanu paene factum.
ita to be taken with disseruit, not with multa, alleged many argu
:
ments so as to stimulate men s inquiry after truth , see Off. n 8. This

was the proper use of the Socratic elenchus (see the admirable chapter on
Socrates in Grote s Greece, also his Plato I 241 foil.} but it had been mis
applied by the later Academics. For the collocation ita multa, see ita late
54, and Sch. here. [So in Senect. 12 ita cupide where ita refers to quasi
below. J. S. R.]
5. docti : educated n-fTrcuSev/xeVot, used esp. of philosophers; a

learned man [rather one who makes his livelihood by his learning .
J. S. R.] is litteratus, Holclen on Off. n 2.
alterum fieri vera sit: We

same thought, Acad. 11 115, find the
147, Pint. PI. Q. an Academic common-place, incon

p. 1000. It is
sistent with C. s own belief, cf. Leg. I 47 perturbat nos opinionum varietas,
kominumque dissensio, et quia non idem contingit in scnsibus, hos natura

ccrtos putamus, ilia, quae aliis sic, aliis secus nee isdem semper uno modo
videntur, fata esse dicimus. Quod cst longe aliter. Though none of the
theories propounded were perfect, yet any one of them was better either
than blank ignorance and indifference, or than a dilettantist scepticism.
A fairerview of the varieties of belief is taken by Aristotle, Metaph. I
992 B, and even by the Epicurean Philodemus irtp\ evcrefitias p. 109 Gomp.
those who have written about the Gods deserve admiration for their in
tention, KOI pf) fiia rrjv dSvvapiav dvo&ioi vop,if(r6cu iravras fie dv
/icopia \tytiv dvocriovs, eVfiSqVep ouSfl? iKVOVfievas irtpl roiis dtovs

f
x&v a7roSa fi9 o/xcos fie crtfiovrai Travrts (I /XT) TrapiiKonoi rifts .
Similarly
the Christian Lactantius, vn 7 facile cst docere paene unioersam veritatem
per philosophorum sectas. esse dicisam. Non enim sic philosop/iiam nos ecer*
timus ut Academici solent, quibus ad omnia respondcre propositum est, quod
cst potius calumniari et illudere...Quod si cxtitissct aliquis qui veritatem
sparsam per singidos, per sectas diffusam colligeret in unum, is profecto non
disscntirct a nobis, as he then proceeds to show in detail.
b. Cicero s defence against his critics. He had always been a student

of philosophy but had only lately begun to write upon it, partly by way
,
of useful employment in his enforced absence from public life, partly

an a solace under his heavy loss. His manner of expounding the
different tenetsof each school, without stating his own opinion, was
intentionally adoplfd in order to provoke thought. The Academic
BOOK I CH. Ill 6. 73
school to which he belongedwas unfairly branded as sceptical. It
simply maintained the doctrine of Probability in opposition to Stoic
dogmatism, in 5 v 12.
Ch. in. 6. fluxisse video : I observe that a rumour has spread far and
wide : so Tusc. iv 2 Pythagorae doctrina flueret, and manare frequently.
[Cf. Nagels. Stil. 131, 4. J. S. R]
brevi tempore C. s purely philosophical works all belong to the
:
intervalbetween the death of his daughter Tullia, Feb. 45 B.C., and the
end of 44 B. c. Teuffel arranges them chronologically as follows de con- :
solatione, Ilortensius, de finibus, Academica, Tusculanae disputationes, Ti-

maeus, de natura deorum, Cato, de divinatione, de fato, Laelius, de gloria,
de ojficiis, de virtutibus 1 It must further be remembered that Caesar s
.
death occurred about the time of the publication of the present work,
March, 44 B.C., and that C. was much occupied with politics from that
time until his death, at the age of 65, on Dec. 7, 43 B.C.
quid certi haberemus what positive belief I held
: . So aliquid certi
liabere 14. Livy seems to make certi predicative (complement) in v 33
si quicqtiam humanorum certi est, capi Roma non potuerat cf. the use of ;
pensi habere. I do not know of any similar case in C. He generally uses

habeo cerium or pro certo to express I am positive of a thing The word .
formed a battle-grox;nd between the Stoics, who maintained sapientem nihil

opinari, nulla in re falii (Mur. 61), and the Academics, qui nihil affirmant
et,quasi desperata cognitione certi, id sequi volunt quodcunque verisimile
videatur Fin. II 43, cf. De Orat. in 67. [C. is exceedingly fond of the Gen.
after quid, cf. Ac. n 25 quid offici sui sit what belongs to one s duty .
J. S. B.]
earn potissimum : that rather than any other , precisely that . Cf.
hanc potiss. 9 and 11.
quae lucem eriperet : which in their view &c. The charge is one
continually madeagainst the Academy : see Acad. n 16 Arcesilas conatus
est clarissimis rebus tenebras obducere ; 61 earn philosophiam sequere quae
confundit vera cum falsis, spoliat nos judicio : ... tantis
ojfusis tenebris ne
scintillulam quidem ullam nobis ad dispiciendum reliquerunt; 26 si ista vera
sunt, ratio omnis tollitur quasi quaedam lux himenque vitae 30.
desertae et relictae : so Ac. i 13 relictam a te veterem, tractari novam,
n 11 prope dimissa revocatur. Cf. 11 and Ac. n 129 omitto ilia quae
rdicta jam videntur, ut Herillum. Des. refers to desertion by an adherent,
such as Antiochus ; rel. to general neglect.
qua quidem in causa: Heindorf and Schomann have in vain done
their best to find some reference for these words in their ordinary position
at the beginning of the chapter; and the sentence beginning multum autem
1
Eeicl (Introd. to Laelius p. 9) more correctly puts Hortcnsius first, B.C. 46,
then the Comolatio and next to that the Academica.
74 BOOK i en. in C.
comes in equally abruptly after rcpcllendi. It appears to me that the

natural connexion may be restored by transposing them, so as to make qua
quidem repellendi follow esse susceptam (cf. 30) multum autem then be :
comes the commencement of a new paragraph in which C. leaves the general

subject and proceeds to defend himself against attacks made upon him;
causa will refer to the criticism passed upon his philosophical studies,
while objurgatorcs and vituperatores are two classes of critics. [I have
always taken these words to mean now in dealing with the case at issue
between the dogmatists and Academics, I have an opportunity of soothing
my kind reprovers, &c. One object C. has in view is to set himself right
with the public, cf. 13 ut omni me invidia libcrcm. J. S. E.]
benevolos objurgatores placare pacify friendly critics : .
invidos vituperatores malicious fault-finders

: We find C. de .
fending himself against the same charges in Fin. I 1, Div. n 4, Acad. n

5 9, Off. ii 2 8, Tusc. iv 4 which should be compared for the whole
passage.
refertae ... sententiis : so Brut. 65 (of Cato the Censor) refertae sunt
orationes ct verbis et rebus illustribus. In his rhetorical treatises C. recom
mends the study of philosophy as necessary to the orator (De Orat. I 83,
in 85 seq.) and takes credit
in a letter written to Cato, B.C. 50, for in
troducing in forum atque in rem publicam atque in ipsam aciem that

philosophy quac. quibusdam otii esse ac dcsidiae videtur, Fain, xv 4 ad fin.,
cf.Quintil. xil 2 5 foil. Weidner remarks on the philosophical tone of
his youthful treatise De Invenlione in contrast with that of Cormficius on
the same subject. Cicero was one of those who led the way in bringing
about that transfusion of Roman technicalities by the spirit of Greek
philosophy which made Roman law so important a factor in our modern
civilization. [Probably C. alludes to such passages as Sest. 3, Balb. 3, Pis.
37, Post red. 14, Pro domo 47, Cad. 3942, Mur. 63, Phil, xi 28, Dciot. 37,
Marfdl 19. J. S. E.]
floruit: has been honoured ,

Nagels. Stil. 128, 3.
Diodotus the Stoic from the year 84 B. c. till his death in

lived with C.
59 B.C. He is spoken of in high terms Ac. n 115 D. a puero amavi ; mccum
vivit tot annos ; cum et admiror et diligo ; Tusc. v 113 D. Stoicus caecus
multos annos nostrae domi mxit ; is vero, cum in philosophia multo ctiam
magis assidue quam antea versaretur, et cum fidibus Pythagoreorum more
uteretur, cumque ei libri nodes et dies legercntur ; turn, quod sine oculis fieri
posse nix videtur, geometriae

munus tucbatur, verbis praccipiens disccntibus,
unde, quo, quamque lineam scribcrent. On his death he left C. IIS fortasse
centies, Att. n 20. On the other names cf. Introduction and Diet, of Biog.
referuntur ad vitam
7. if, as we are agreed, all philosophy has a
:
aim
(cf. Fin.
ill 4 ars cst philosophia vitae, I 42 Madv., Tusc. iv 5,
practical
v 5), I can point to my life as a proof of my philosophy The interest in .
pure speculation hardly survived the death of Aristotle.

praestitisse to have carried out
: made good In pracsc. we have
,
.
BOOK I CH. IV 8. 75
an example of the Perf. Subj. after proper Perf. praestitisse, see n. on cen-
serent 3.
Ch. iv. otio langueremus : so 67 Epicurus denies happiness to

God, nisi plane otio langueat , Off. in 1 duae res quae languorem afferunt
ceteris,ilium (Scipionem) acuebant, otium et solitudo. C. elsewhere pleads
otium, his forced inaction under the autocracy of Caesar, as an excuse for
turning to literature, e.g. in a letter to Varro, Fam. ix 6 quis non dederit

ut,cum opera nostra patria uti nolit, ad earn vitam revertamur quam multi
etiam rei publicae praeponendam putaverunt ?
necesse esset evidently written before the Ides of March.
:
ipsius rei publicae causa : cf. Div. n 1 seq. quaerenti mihi multumque et
diu cogitanti quanam re possom prodesse quam plurimis, ne quando intermit-

terem consulere reipvMicae, nulla major occurrebat quam si optimarum artium
vias traderem meis civibus ; and a letter to Varro, Fam. ix 2 nobis stet illud,
una vivere in studiis nostris ...et si minus in curia atque in foro, at in litteris
et libris gubernMf rempublicam de moribus ac legibus quaerere; [Phil. II

et
20. J. S. R.], also the opinion

of Athenodorus, a friend of C. s, quoted by
Seneca Tranq. 3.
8. multorum scribendi studia :

repeated in Off. n 2, but, as Sch.
says, we have no certain information of
any to whom it would apply.
Lucretius, Varro, and the Pythagorean Figulus wrote without waiting
for any impulse from C. The prose expounders of the Epicurean phi
losophy, Amafinius, Rabirius and Catius, are always mentioned in terms of
contempt, as in Acad. I 5, Fam. xv 16 and 19, Tusc. iv 6 (where the
popularity of the first is said to have produced a crowd of imitators).
Probably Brutus, to whom the N. D. is addressed, may be one of those
referred to, cf. Ac. I 12. [Mr Reid doubts this, as it appears from Fin. I 8
that Brutus had the start of C. in writing, and is rather disposed to think
that Varro is alluded to, as in the Acad. he is said to have only made a
beginning of philosophy, philosophiam incohasti I 9, so that C. may have

here claimed credit for inducing V. to bring out some of those philosophical
treatises which are included in the list of his works.]
instituti: resolution ,
institutionibus : trained under Greek teachers ,
lit. by Greek methods . C. elsewhere speaks of them as men qui se

Graecos magis quam nostros hdberi volunt Fin. in 5.
quod diffiderent : because, as they said .

Roby 1744.
profecisse vmceremur: the tense of a Subj. after Perf. Inf. is deter
mined by the Inf. not by the principal verb see P. S. Gr. 229 8 and ;
Draeger Hist. Synt. 126, also n. on 3 qui censerent. [The exx. of this
sequence quoted by Lieven from N. D. are I 6, 8, 10, 16, 58, 60, 63, 85, 90,
n 8, 72, 96, 150, 153, 157, in 12, 20, 50, 54, 70, 84, 88. J. S. R.] On the
general subject of translation from Greek into Latin, and the comparative
merits of the two languages at this time, see Munro s Lucretius (Introduc
tion p. 100 seq.) in his day the living Latin for all the higher forms
of composition both prose and verse, was a far nobler language than the
7G BOOK i on. iv 8.
living Greek. ... When Cicero deigns to translate any of their sentences
(Epicurus, Chrysippus, &c.) see what grace and life he instils into their
clumsily expressed thoughts ! How satisfactory to the ear and taste are
the periods of Livy when he putting into Latin the heavy and uncouth
is
clauses of Polybius ! ... Whatever Greek writer Cicero wishes to explain,

he can find adequate terms to express the Greek is it a new sense :
given to a word in common use? he can always meet Xoyos or tl8os with
ratio or species is it a newly coined word? his qualitas is quite as good as
:
Plato s TTOIUTTJS. C. makes the same boast of the superiority of Latin in

Fiii. i 10 and elsewhere ;
Lucretius on the contrary bewails the putrii
sermonis cgcstas I 832, and so Seneca Ep. 58.
9. fortunae
injuria: his daughter s death, [so Ac. i 11 fortunae
gravissimo perculsus vulnere. J. S. R.]. See the letters written in the
following months, Att. xn 14 (March 45 B.C.) omncm oonsolationem vincit
dolor, XII 20 (same month) quod me hortaris ut dissimulem ine tarn gravi-
tcr dolere, possumne mag is quam quod totos dies consumo in litteris ? ; XII
40 (May 45 B.C.) quod scribis te vereri ne et gratia et auctoritas nostra
minuatur, ego quid homines aut repreJiendant aut postulent nescio : ne
doleam? qui potest? ne jaceam? quit unquam minus? Legere isti laeti qui me
repreliendunt tain multa non possunt quam ego scripsi; xm 26 (same month)
credibile non est quantum scribam, qui ctiam noctibu-s, nihil enim somni ; cf.
too Fam. iv 5. 6, v 15. Some of the fragments of the Consolatio preserved
by Lactantius illustrate C. s language in this treatise, e.g. fr. 5 Orelli, if
we are right in believing that human beings have been exalted to heaven
and in raising shrines to their memory, the same honour is assuredly due
to rny Tullia, quod quidem faciam, toque omnium optimam doctissimamque
approbantibus dis immortalibus ipsis in eorum coetu locatam ad opi-

nionem omnium mortalium consecrabo ; and in fr. 6 he declares that the
good levi quodam ae facili lapsu ad deos, id est ad naturam sui similem,
pervolare.
animi aegritudo commota injuria Allen notices the carelessness of :
construction by which the adj. is made to agree with the"governing case

instead of the governed. See his n. on Div. I 62 faba habet inflationem
vera contrariam. It may be explained as
tranquillitati mentis quaerenti
an extension of the use of abstract for concrete which we find in such
passages as Off. in 36 error
hominum arripuit, for crrantes homines, Hor.
Ep. ii 1 191 trahitur manibus regum fortuna retortis. [Cf. Leg. I 8 occupata
opera for occupatus, Fat.
42 assensio non possit fieri nisi commota viso=nisi
is qui adscntietur commotus fucrit.
The best collection of exx. of hypallage
adjectii-i
which I know is in Kiihner Ausf. Gramm. vol. II p. 168-.
J. S. R.]
[quam si me dedissem: quam fruiturus fui si dcdisscm. Dedissem is a

completed future (fruar si dedcro) from a past point of view; and subjunc
tive because protasis to a future participle understood. R.]
totam philosophiam : cf. Di>\ n 4 ut null am philosop/ua^ l.aca/n essc
BOOK 1 CH. V 11. 77
patereinur qui non Latinis litteris illustratus pateret ; Tusc.

n 1 difficile est in
pkilosophia pauca esse ei nota cui non sint aut pleraque aut omnia.
C. accepted the tripartite division, of post- Aristotelian philosophy, into
rjdiKt] (under which may be grouped the De Finibus, De Officiis, Tus-

culanae Disjmtationes, De Legibus, De Republica, Laelius, Cato, Paradoxa),
8ia\(KTiKij (discussed in the Academica, with which may be connected the
rhetorical treatises, see Ac. I 32), (^VO-IKJ? (to which belong the present
treatise and its adjuncts the De Divinatione and De Fato] : see Fin. iv 3,
v 4, Ac. I 19, De Or at. I 68, Leg. I. 23.
membra : so De Orat. n 79 quinque faciunt quasi membra eloquentiae.

alia ex alia :
mutually ,
so 54 aliae alias apprehendentes.
aptae : the proper passive force, as in Tusc. v 62 gladium saeta equina
aptum, jV. D. in 4 apta inter sese et cohaerentia, Leg. I 56, Tusc. v 40.
Ch. v. 10. qui requirunt.. curiosius faciunt: those who want to
know my own private opinion on each point, show themselves more inqui
sitive than there is any need for . See Madv. Fin. I 3.
auctores Heind. reads auctoritates with B, quoting in 10 tu auctori-

:
tates contemnis, ratione pugnas, Leg. Nan. 51 and Leg. I 36 et scilicet tua
libertas disserendi amissa est, aut tu is es
qui in disputando non tuum judi-
cium sequare, sed auctoritati aliorum pareas. We find the same sentiment
in Min. F. 16 and in Jerome as there quoted by the editors.
momenta weight of argument lit. what turns the scale
: Cf. Ac. i ,
.
45 cum in eadem re paria contrariis in partibus momenta rationum inveni-

rentur, facilius ab utraque parte assensio sustineretur.
ipse dixit=airror e 0a, the master said it So Socrates is referred to .
as avTos by his disciples in the Nubes 196, cf. Diog. L. vm 1, 46. Both
the Greek and. Latin pronouns are used colloquially by slaves of their
masters. Bentham coined the word ipse-dixitism to express excessive
deference to authority. It was the boast of the Academics to be nullius
addicti jurare in verba magistri, see Tusc. v 83, Ac. n 8, 120, Grote s Plato
i 238 foil.
quattuor Academicis see Eeid s Introduction to the Aca

11. :
demica p.foil. There were two editions, the first appeared in two
xxxi
books, entitled Catulus and Lucullus, in the spring of 45 B. c., the second,
which was divided into four books and dedicated to Varro, was published
in the following August. We possess only the Lucullus and chapters 1 12
of the first book of the second edition.
lucem desiderant the doctrines do not perish though they want the
:
light that might be thrown upon them by a living expositor Auctoris . :
subjective genitive, like lucem ingenii porrigentem et tendentem, De Orat.

i 184. For the meaning of auctor here cf. Of. n 8, where C. says of his son
then studying the tenets of the Peripatetics under Cratippus at Athens, in
antiquissima philosophia Cratippo auctore versaris. The expositor, no less
than the founder, may add weight to the doctrine by the authority of
his name.
78 BOOK I CH. V 11.
aperte judicandi i.e. of speaking one s opinion frankly, not imitating

:
the Socratic flpuvtia. See Angustin Ac. in 43 ait Cicero Academicis moron
fuisse occultandi sentcntiam suam ncc cam cuiquam nisi qui secum ad
So we read (De Oral. I 83) of
tenectutcm usque vixisset aperire consuesse.
Charmadas who spoke non quo aperiret sentcntiam suam, for negative
criticism is the mos patrim Academicis; and Ac. II 139 of Clitomachus who
confessed his ignorance of the real opinions of his master Carneades.
[Cf. Ac. ii GO quae sunt tandem ista mysteria? seq., Euseb. Praep. Ev. xiv
8 of the dnopprjra of Carn., also xiv 6, Sext. Emp. P. II. i 234, Diog. L. iv 33,
August. Ep. 118 1G. This notion of Academic mysteries was no doubt
fostered by Plato words an-opp^ra (Phaedo 62 B),
s half jocular use of the
ap.ur;Tot, (Thcaet. 155 E).

p.uo-r^pia J. S. R. See also Lobeck Ayl. p.
127 foil.] According to Augustine (Ac. in 41) Metrodorus of Stratonice
asserted that the Academics used their negative doctrine (nihil percipi)
merely as a weapon against the Stoics, and Aug. believes that they still
held, as an esoteric doctrine, all that Plato had taught about the ideal
world, in which exists the real truth of which the shadow alone, the veri
simile, is to be found on earth (Ac. in 37 seq.). Though C. professes here
to practise the same reserve, he states his views plainly in his Aristotelian
dialogues and even in the Heraclidian dialogues like the present (see n. on
;
Heraclides 34) he lets it be seen to which side lie thinks the probability
inclines (see in 95). However it must be owned that he succeeded in
mystifying Abp. Whately in regard to his belief on such an important
matter as the immortality of the soul, (see W. s Essays on Peculiarities of
tJie Christian Religion, App. B. on Cicero}.
orbam after Philo s death.
: Cf. Ac. n 17 Philone vivo patrocinium
Academiae non deficit; and for the metaphor, Brutus 330 post Hortensii
mortem orbae cloquentiae quasi tutores relict i sumus, Plato Theact. 164 E (of
the doctrines of Protagoras) e lnfp o jrar^p TOV fj.vdov er/, ?roXXa av Tjfiwf vvv
fie
op(pavov avrov r/p.fls TrpOTr^XaKiô/iei/.
singulas disciplinas percipere: to master each system separately .
veri dicere an often-repeated justification of the Academic (TTO^

:
suspension of judgment . Cf. Ac. n. 59, Of. n 8, Tusc. i 7.
12 nihil sequantur nothing to guide them

: The word occurs .
constantly in the Acadcmica (alluded to just below as olio loco) in this

sense, e.g. n 8, 24, 33, 36, 99, &c. The Academics maintained in opposition
to the Stoics that we can do very well without absolute certainty, in Bp
Butler s words that probability is the (only and the sufficient) guide of
life . In the previous sentence we have sccutum used in another sense
aimed at For similar careless repetitions see
. 13 inventus incenerit,
and Allen on Die. I c. 35.
omnino followed by sed : it is true ,
lit. by all means I quite allow .
Cf. 95 utrumque omnino durum sed ..., 107, Off. I 83, 120, n 62, 71, Plin.
Ep. ii 4 omnino autem Lad. 98; omnino tamcn Plin. Ep. vi 15; also
;
without adversative particle Lad. 69 Reid.

BOOK I CH. V 12. 70
non enim sumus nota. The Stoics held that we could distinguish
true from false sensations (fpavraa-iai, visa) by an infallible criterion (a-rît iov,
nota, also translated signum and insigne Ac. u 34, 36) termed by Chrysip-
pus KaraXijTrrtKr} visum comprehendibile, a sensation in which
<t>avTaa-ia,
the soul grasps reality : this is followed by a-vyKarddfa-is, assensio, a

declaration to ourselves that the sensation is true. See Ac. I 41, n 17,
18. The Academics denied the existence of such a criterion, but allowed
that some sensations were probably true, others the contrary, id autem non
esse satis cur alia posse per dpi dicas, alia non posse, propterea quod multa
falsa probabilia autem falsi perceptum et cognitum possit esse

sint, nihil
(Ac. II 103, and 32 man will be guided by what seems

36) ;
the wise
most probable, Ac. n 99. Carneades distinguished three degrees of proba
bility, that which was plausible (pavracria iridavrf (1),
that which was also
uncontradicted a^pio-Truo-roy (2), that which being both of these was further
thoroughly examined Sie^wSetêi^ (3), Sext. Emp. Math, vn 166189.

veris falsa adjuncta see Ac. 11 42. :
ex quo exsistit regeretur : from which fact (viz. the close resem
blance between true and false sensations) follows the conclusion stated in
the Academica, that there were many things of a probable nature, such
that though not amounting to a full perception, they could nevertheless,
since they had a marked and distinct appearance, serve to direct the
conduct of a wise man . Heind., who is followed by Or. and Ba., proposed to
omit this sentence as unsuited to the context, and un-Ciceronian in language.
The first difficulty of construction arises from the change of case in the
relative clause (quae Us) which may probably be explained by the wish to
substitute the weaker Pass, for the personifying Act. (regeretur for regerent}.
It may be said, "Why not then begin the clause with the Abl. quibus instead
of quae, omitting iis and understanding ea before perciperentur ? The
answer is that in these complex relative clauses, in which the verbs require
different cases, we commonly find the relative attracted to the subordi
nate clause (as quae here to perciperentur for quibus}, see Madv. 445,
Zurnpt 804, where this passage is quoted. The case of the second verb
is sometimes expressed by the demonstrative as Fin. n 1,
qui mos cum
a posterioribus non esset retentus, Arcesilas eum revocavit, sometimes under
stood from the relative, as fl.D. in 35 Heraclitum non omnes interpretantur
uno modo, qui quoniam intellegi noluit, omittamus (sc. eum}, Sail. J. 102
qui quanquam acciti ibant, tamen placuit (sc. iis) verbafacere ; see Dietsch
on Sail. J. 93, Nagelsbach Stil. 164. The second difficulty is the Subj.
regerentur: if we take quae to be merely connective = et ea, and suppose
the clause in oral. rect. to be multa sunt probabilia, quae...percipiuntur...
habent...regitur, we should have expected regi in orat. obi., cf. Roby 1781.
But the construction is not always used in. these cases, see
Inf. 106 tu
autem imagines remanere quae cum pervenerint turn referantur for eas
(dicis)
referri, II 44 contingeret, Div. I 46 (Heraciides describes a dream) Mercurium

e patera sanguinem visum esse fundere, qui cum terram attigisset refervescere
SO BOOK I CH. V 12.
riderctur, where we should have expected quern refervcscerc ; Tac. Aaric. 15

the Britons complained that they had now two kings over them c quibux
legatus in sang ui win, procurator in bona saeviret instead of legatum saeiriiv,
see also quotations in Draeger 447, 2, Reid on Lad. 45 caput csse ad bcatu
vicendum sccuritatem qua fru.i nonpossit si quasi parturiat for frui non posse ;
Madv. Fin. i 19 and 30, Ac. I 28 and 41. In the present sentence however
there was a Subj. previous to subordination (multa sunt probabilia quae ha-
beant], the relative having a definitive, and not merely a connective force. It
isonly a certain kind of probabilia, of a very distinct appearance and there
fore leavingon the mind a distinct impression, which can afford practical
guidance. Again there is a third difficulty if we read exsistit with the
majority of iiss. I think Klotx (Ann. frit, iv 5) is right in
saying
that the pronoun (illud) may carry back the thought to a past time (in
this case to the writing of the Academica alluded to just before in the
words alio loco] and so justify the following Imperf., cf. Ac. n 86 jam ilia
praeclara quanta arti/icio csset sensus fabricata natura, De Orat. I 63 illud
cstprubabilius (quod Socrates dicere solebat) omnes in eo quod scirent satis
csse eloqv.eutes, cf. Draeger 152, Madv. Fin. in 67, also Fin. II 21, 34, 42,
IV 20, Die. n 96. [The phrase /tine vobis exstitit occurs also 55 where it
isfollowed Pros. Subj. ut quicquid accidat id fluxisse dicatis, which how

by
ever is probably to be explained as an attraction to the parenthetic Pres.
(quani dicitis).~\ Heiud. found another stumblingblock in the form visus
instead of visum, C. s regular equivalent for (pavTaaia AVolf met the objec :
tion by instancing similar double forms, but the fact is that we want hero
a distinct word for a distinct thing. ixi(m is a particular effect of the
\
abstract visits, which has both the active and passive force of our word
look .Ilabco could only be used with the latter (cf. hab. vencrationcm
45) not with the n. visum. Of course -visus has here a wide sense given
to it corresponding to the use of rinuin for sensation in general. Lastly
H. alleges that the clause is superfluous and too technical. Kl. rightly
answers that without the thought would be left incomplete.
it It is not
enough to say that true and false impressions are almost indistinguishable :
that by itself would confirm the opponent s charge that the Academics
leave themselves no grounds for action you must go on to affirm the
:
existence of probable impressions marked out from others by their clear

ness, so as to afford sufficient practical guidance to the wise. Compare
with the whole the very similar passage Ac. II 99 quicquid accident specie
(
= visus in I).} probabilc, si nihil se offeret quod sit probabilitati
>V. illi
contrariiun, utetur eo sapiens ac sic omnis ratio vitae gubernabitur.

insignem marked lit. bearing a stamp
; ,
Cf. Ac. n 101, the Aca .
demic sago movetur mente, movetur sensibus, ut ci multa vera videantur,

ncque tamen habcre insignem illam et propriam percipiendi notam, i.e.
though they do not answer to the Stoic criterion.
illustrem : clear =perspicuum, Ac. 11 34. Cf. Ac. n 94 ctiam a certi-t
et ill ust rio rib us cokibes assensioncm, Fin. n 15 A/mv/v/x nee d>\ re obwitra, ut
BOOK I CH. VI 13. 81
pkysici, aut artificiosa, ut mathematici, sed de illustri et facili loquitur. It
corrresponds to the Gr. evapyijs, as in Sext. Emp. VII 161, 17 aiadâ-is

jr&s iradoixra, Kara TTJV tvapyojv imoTrTaxriv
T>V ev8(iKviifi TO. TT pay par a. tv
apa TO) O.TTO evapyeias Trddet rfjs ^vx^js fynjrcov e errt TO Kpirtjpiov, and 171
where he distinguishes between the ap.v8pa (pavraa-la and that which
(T(po8pov txovcra TO (paiv(o-0ai CLVTT/V d\r)6rj Tr\T]KTiKa>Tfpav (insigneni) toêi
(pavrao-iav, also Similarly Descartes (Meditation 4) made the clear
257.
ness and distinctness of the idea his criterion of certainty, see Locke bk
ii ch. 29.
c. Preamble to the dialogue itself. In order that the reader may

be enabled to form his own judgment on the matter, Cicero reports a
conversation held at the house of the pontifex C. Aurelius Gotta in
which the Epicureans were represented by C. Velleius, the Stoics by
Q. Lucilius Balbus, and tJie Academics by Gotta, Cicero forming the
audience, vi. 13 17.
Ch. vi. 13. invidia liberem: to free myself from the odium of
maintaining the Academic or negative position that we can know nothing
about the Gods, I will lay before my readers the positive views of various
schools On the invidia attaching to the Academics see Ac. II 105 sint
.
falsa sane, invidiosa certe non sunt: non enim lucem eripimus; Augustine Ac.
II 12 hinc Us invidia magna conflata est : videbatur enim esse consequens ut
nihil ageret qui nihil approbaret ; on the contrary they affirmed nullo modo
cessare sapientem ab cfficiis cum haberet quid sequeretur ; Lact. in 6 if
Arcesilas had confined his scepticism to physics et se ipsum calumniae
invidia liberasset etnobis certe dedisset aliquid quod sequeremur.
quo loco : and in this matter . On the omission of in see Madvig

273 b.
qui judicent I invite all the world to

: listen and decide which of them
is true not as Sch.
;
die Dogmatiker, alle Solche die ein bestimmtes
Urtheil aussprechen .
tum demum procax : then only shall I allow that the Academy is too
saucy (wanting in respect for the other schools) if someone shall have been
found to have discovered the truth So in Leg. I 13 the Academy is said
.
to be perturbatrix omnium rerum. Cf. Div. n 53 at impudentes sumus qui,
cum tarn perspicuum sit, nan concedamus, Rep. in 9 Carneades saepe optimas
causas ingenii calumnia ludificari solet : Augustine however makes Arcesi-

laus the chief offender, Ac. m
39 Carneades illam velut calumniandi im-
pudentiam qua videbat Arcesilam non mediocriter infamatum deposuit, ne
contra omnia velle dicere quasi ostentationis causa videretur.
[I suspect
pervicax is the true reading. The obstinacy of the Academics in refusing

to see the truth is the point insisted on by the dogmatists, cf. Ac. n 65,
Fin. i 2, August. Ac. n 1. J. S. E.]
ut est in Synephebis : as we read in the Comrades ,
a fabula palliata
M. C. G
82 BOOK T cir. vi 13.
of Caccilius Statius translated from Menamler. Other quotations are given

N. D. in blames his style (Brut. 74) but still places
72, Senect. 25. C.
him first of Latin comic poets (Opt. (Jen. Or. 2). Like Terence he was a
foreigner (an Insubrian Gaul) and a slave he died B. c. 168, cf. Teuffel :
E. L. 95. The metre of the lines quoted is troch. tetr. cat. As regards
the reading I have preferred to insert est after tit 1 as in Tusc. in 21 fit cst in ,
Mdanippo, rather than adopt the of Ursinus, which seems to me less illo
suited to the following ut queritur Hie. [Ut cst may also be the true read
ing in Tusc. I 31 ut ait in Synephcbis, where edd. supply ille. J. S. II.]
fidem protection
: lit. good faith He who forgets the common
,
.
bond of fellowship which unites men together is guilty of a breach of

faith even the Gods would bo unrighteous if they neglected the sup
:
pliant.
in civitate non vult . the lines may be reduced to metre by a slight
alteration, e.g.
hie in civitate fiunt fdcinora capital ia :
dbs amico amante merctrix dcdpere argent&m non wit.

Ribbeck Coin. Fr. p. 7<)
2
reads ndm ab amico amante argentam accipere
mcretrix noe nu volt.
14. religione, pietate, sanctitate: see n. on 3 and on llf>.
delubris: The word is commonly used in connexion with

shrines .
the image, whether of a God or hero, which was placed there. Ace. to its
etymology (luo cf. lustrum, pollvhrum) it must originally have meant a
place of expiation. See Diet, of Ant. under Tempi um.
auspiciis quibus praesumus. C. was elected a member of the college

of Augurs B.C. 53 in place of the younger Crassus killed at Carrhae. How
highly he appreciated the dignity of the office may be seen from Leg. n 31
maximum ct praestantissimum in re publica jus cst augurum.
addubito : to be inclined to doubt (towards doubt), cf. adlubcsco, ad-
dor mio.
aliquid certi : sec- n. G quid certi, and l)i<\ II 8 si aliquid ccrti
habcrcm.
15. accurate et diligenter: with careful attention to each point .
feriis Latinis : the annual festival of Jupiter Latiaris on the

Alban Mount lasted for four days. It was one of the class of /. con-
ceptiuae, the time for its celebration being determined by agreement be

tween the two consuls, who regularly presided at it, see Diet, of Ant. and
Preller Horn. Myth. p. 18G 2 Besides the N. D., C. represents the dialogue
.
De Republica as having been held on occasion of a Latin holiday.

ad eum to his house.
: So just above apud Cottam at his house .
arcessitu found only in the Abl. like many similar verbals, e.g.
:
1
Since writing the above I find that this is the reading adopted in the text
of C. F. W. Miillor.
BOOK I CH. VII 16. 83
injussu, coactu, conccssu. On its relation

to acccrsitu see Wilkins in Journal
of Philology, no. xn. p. 278.
offendi : stumbled across
found ,
lit. .
exedra: a sitting out used not so much, I think, of

saloon ,
lit. ,
out-of-door seats (D.of Ant.} as of bays or projections from a central

hall or court (n-fpio-Tvîov), which were sometimes very small (Guhl and K.
80) but more frequently of considerable size with semicircular apses and
stone seats along the walls. Vitruvius in his description of the palaestra
or gymnasium, such as were attached to Roman villas of the higher class
(Att. I 4, Fam. vn 23, De Orat. I 98, Divin. I 8) recommends that in three
of the cloisters surrounding the court there should be exedrae spatiosae in
quibus philosophi) rhetores, reliquique qui studiis delectantur sedentes dis-

putare possint v 11. (Readers of Plato will remember that he places the
scene of several of his Dialogues in the Palaestra.) For the use of the
word in ecclesiastical writers cf. Bingham Bk. vnr c. v. 4, and c. vi. 9,
c. vii. 1. C. uses the word De Orat. m 17, Fin. v 4, and the diminutive
exedrium Fam. vn 23. For the spelling (exedra or exhedra) see Sch. s n.
with the reff.
ad quern C. often uses ad after defero, otherwise the Dat. would have
:
seemed more appropriate to express honour done to a person, cf. Draeg.

186, 3.
primas : sc. partes, Trpwra-ywi io-rf Ic, a metaphor from the stage frequently
used with agere, ferre, dare, concedere, tenere, &c. Secundas is similarly
used by Seneca.
progressus habebat: so progressus facere Tusc. iv 44.
Ch. vn. 16. Piso M. Pupius Piso Calpurnianus consul in B. c. 61. We
:
learn from Asconius that C. in his youth was taken to him by his father
to receive instruction in oratory. His style of eloquence is described in
the Brutus 236, where he is said to have been maxime omnium qui ante
fuerunt Graecis litteris eruditus. He was instructed in the Peripatetic
philosophy by Staseas (De Orat. I 104) and isintroduced as the spokesman

of that school, as modified by Antiochus, in the 5th bk. of the De Finibus.
As consul he deeply offended C. by favouring Clodius. In the letters written
to Atticus about that time he is spoken of as one a quo nihil spores boni rei
publicae quia non vult ; nihil metuas mali quia non audet, Att. I 13; uno
vitio minus quod iners, quod somni plenus, I
vitiosus 14. He died be
fore the writing of the N. D. as is shown by Att. xni 19. Krische p. 19
thinks that C. s omitting the Peripatetic school was the
reason for
obscurity of Aristotle s teaching on the points which are here discussed.

A more probable reason is that on these points he accepted Antiochus
identification of the Stoic with the Platonic and Aristotelian philosophy
( 33) and thoughtunnecessary to treat separately of the latter.
it
nullius philosophiae locus on the Supremacy of the four great :
schools see R. and P. 2 n., Lucian Hermot. 16, Ciris 1. 14 si mejamsumma

Sapientia pangeret arce \ qiiattuor antiquis quae heredibus est data consors,
G 2
84- BOOK i en. vii 1G.
2)e Oratore in 1H. Professorships of these four schools were established at

Athens by M. Antoninus. Eesides these there was the Pythagorean
school which was ably represented at Rome by P. Nigidius Figulus (Tim.
I 1) but had few adherents among the
public. A little later we read of the
Cynics and the Sextii (R. and P. 4G9, 473). Sch. thinks that the
Academy, which has been just spoken of as orba and rclieta, cannot be
included in the schools quae in honore sunt ; to which Heidtmann replies
(p. 28 foil.) that different times are referred to : at the supposed date of
the conversation, while Gotta and perhaps Philo were living, the Academy
was still flourishing the case had altered when C. wrote twenty or thirty
:
years later. Perhaps this

is pressing C. s
language too far, especially in a
hasty composition like the present. Speaking generally, every one living at
that time would have counted the Academy among the great schools,
though it might be declining in comparison with its former glory. About
one hundred years later Seneca (Nat. Quaest. vn 32), deploring that tot fami-
liae phUosophorum sine succcssore dcftciunt, mentions that the Academy in
particular had been overtaken by the usual fate of merely negative schools,
Academici et vctcres et minores nullum antistitem rcliquerunt.
missus est : addressed to ,
cf. Sencct. 3, Die. n 3, Reid on Lad. 4.
nihil est quod desideres: you have no reason for regretting the
absence of. See n. on 3 quid est quod.
re verbis :
really nominally ,
124 re toll it, orationc rclinqv.it dcos.
Cf. 85 verbis reliquisse deos, re, sustulisse. So Fin. iv 2 Cato is made to
say non verbis Stoicos a Peripateticis, sed univcrsa re ct tota scntentia dis-
sentire.The relation of the Stoics to the Peripatetics and the old Academy
isdiscussed in the 3rd and 4th books of the De Finibus and Leg. I 54 foil.
On the eclecticism of Antiochus see Introduction. For the musical meta
phor contained in concinere and discrepare cf. Off. I 145, in 83 (of Jionestas
and utilitas) verbo inter se discrepare, re unum sonare, and Fin. iv 60. [So
(TvvaSfiv Plat. PJiacd. 92 C, TO. anadovra Sext. Emp. P. H. I 200. J. S. R.]
egone cf.
: in 8. Sch. quotes Leg. I 14, Fin. in 11.
magnitudine et quasi gradibus. The distinction between degree and

kind not being yet familiar to the Romans C. employs this periphrasis for
the former, [similar periphrases occur Fin. in 45 50. J. S. R.]
17. verum hoc alias: sc. tractemus, Roby 1441, Draeger 116,
Nagelsb. 183, Madv. Fin. I 9, iv 26. Exx. of similar elliptical construc
tions are found in 19, 47, Lad. 1 with Reid s n.
mihi verO to be sure it do, s , so rcpctam vero just below, to be
:
.sure I will , cf. in. 65, Div. n 100, Fat. 3, Lad. 16, Ac. I 4 &c.
ut hie ne ignoret depends, not upon the

:
principal verb agebamus, but
upon the unexpressed I will explain , Zumpt 772, Roby 1660. When a
negative is added to ut final (a/a), ne is used when to ut consecutive ;
(alo-Tf ) non. Later writers use ne by itself for the earlier ut ne. C. uses
either form, the fuller where he wishes to separate the connective and
negative force of the conjunction this is seen most clearly when several
:
BOOK I CH. VIII 18. 85
words intervene between lit and tie, as in this instance. Cf. Zumpt 347,
Madvig 456 and Fin. II 15 n.
me intuens with a glance at me
: Sch. refers to . n 104, Brut. 253.
nihil scire :
referring to the Academic doctrine of human nescience,
anarahrj-^fia. So Fin. v 76, would you send a youth to receive instruction
in doctrines quae cum plane perdidicerit nihil sciatf
Gotta viderit : that is Cotta s business ,
lit.he will have looked (must
look) to that , i. e. I leave it to him to show whether we have learnt anything
or not. Cf. in 9 quam simile istud sit tu videris, Fin. I 35 quae fuerit causa
mox videro, Liberius in Gell. xvi 7 duas uxores ? hoc herde plus negoti est,
inquit cocio ; sed aediles viderint,

l
it is their look-out . Somescholars, as
Seyffert ad Lad. 10, have maintained that the mood is Ind. in the 1st and
Subj. in the 2nd and 3rd persons, but see Madv. Opusc. pp. 92, 96, Roby n
1593 and 1595 (where exx. of the simple Put. similarly used are given)
and Pref. cv. foil., cf. also Mayor Sec. Phil. p. 158.
noloauditorem. Both the Romans and Greeks preferred to negative
the principal verb where we should join the negative particle with the Inf.
as in the well-known instances of nego, ov c/7/xi so here nolo adjutorem :
instead of volonon adjutorem. If the subordinate sentence is composed

of two members, one negative, the other affirmative, the negative verb is
stillretained, the corresponding affirmative being suggested in thought
before the second clause, as here nolo suggests volo before auditorom (sc.
existimes me venisse). See Heind. here and on Hor. Sat. I 1 3, and Madv.
462.
adjutorem auditorem. The antithesis is pointed by the paronomasia
(o/ioiorrreoToi )
cf. Herenn. IV c. 20, Orat. c. 12, Brut. 38 suavis quam, gravis,
Mayor Sec. Phil. ind. s. v. annominatio. [A curious ex. is Div. II 34 con-
centu atque consensu. J. S. R.]
et quidem=Kcu ravra and that too ,

see 78 n.
liber o judicio the constant boast of the Academics, Ac. n 8, Tusc. II 5,
:
Off. in 20. On the contrary the Epicureans are charged with a slavish
adherence to their master s teaching, 66 and 72, Fin. II 20 quis enim
vestrum non edidicit Epicuri Kvptas 86as 1 Seneca Ep. 33, contrasting
Stoic freedom with Epicurean subjection to authority, non sumus sub
rege : sibi quisque se vindicat. Omnia quae quisquam in illo contubernio

locutus est unius ductu et auspiciis dicta sunt ; (quoted by Zeller, Stoics tr.
p. 394 foil.) [But C. does not spare the Stoics either, cf. Ac. II 120, Tusc.
v 33. J. S. R.]
velim nolim : will I nill I ,

should I wish it or should I not . On
the omission of the conjunction in short antithetical phrases see Zumpt
782.
B. EPICUREAN ARGUMENT, vm 18 xx 56. (C. commences

with the Epicureans as being the easiest to deal with, so as to leave
the ground clear for the more serious struggle between the Porch
SO HOOK i en. vin 18.
and the Academy. Cf. Fin. i 3 ut autem a facilliniis ordiamur,
prima veniet in medium Epicuri ratio.}
a. Polemic of Vetteius against the Platonic and Stoic views of

Creation. 1824.
fidenter ut solent: cf. Diog. L. x 121, (Epicurus affirmed that the
sage doypaTifiv KOI OVK uiropqa-fiv.) Self-confidence is the natural charac
teristic of the materialistic or anti-spiritualist philosophers, a Hobbes, a
Bentham, a Comte, who see clearly because their field of view is limited.
Those who have had a deeper feeling of the littleness of man in contrast
with the vastness of the universe have been fain to take refuge in a docta
ijnorantia, professing with Socrates that they know nothing, or with
Plato seeking to find the best of human reasonings and use it as a raft
for the voyage of life, et fit]
ris 8vvaiTO acrâXtarfpov KOI aKivdworfpov
67ri fiefiaiorepov o^rj/naros
1
, Xo-you Qfiov TIVOS, diaTroptvdrjvai (I haedo 85).
Compare the manner which the latter enters upon the discussion of
in
this subject in the Timaeus as translated by C. (c. 3) si forte de deorum
natura ortuquo mundi disserentes minus id quod avemus consequcmur,
haud sane erit minim, contcntiqiie esse debebitis si probabilia dicentur.
Aequum est enim meminisse et me qui disseram hominem esse et vos qui
judicctis. It is probable that in his representation of Velleius C. had
in Ids eye the sophists of the Platonic Dialogues, such as Thrasymachus,
and intended to exhibit him rather as the butt of the company but the ;
arrogant, bantering tone, and the misrepresentation of opponents, arc

quite in accordance with what we are told elsewhere of the Epicureans cf. :
what is said of Zeno and others 93, and Hir/el p. 28 foil. On C. s own
position with regard to Epicureanism see Introduction.
ex deorum concilio : see n. on 43 vencrari Epicurum. It is curious
that C. was attacked for using the same phrase of himself, probably in liis
poem on his Consulship, see Quintil. xi 1 24 Jorem ilium a quo in con

cilium deorum advocatur foil.
intermundia = /xeTaKoo>un, the empty spaces between the innumerable
worlds of Ep.( 53) where he supposed the Gods to have their habitation,
apart from all cares and dangers (Diog. L. X SO). It is the Homeric
Olympus, rationalized by Aristotle, and adapted, or rather forced into

the Epicurean scheme, cf. Arist. CacL II 1. The word occurs again Fin.
ii 75, and is referred to II 40 dcos ipsos jocandi causa indu.vit
J)it>.
Epicurm pcrlueidos ct jjcrjlalnles et kabitantes, tanqiiam inter duos lucos

(the famous asylum of Itonmlus), sic inter duos mundos propter met urn
ruinarum. Compare an interesting passage of Seneca, Bencf. iv 1!) tit
denique, Epicure, dcum i/icrme/n fads : omnia illi ti ht, omncm detraxisti
potentiam, ct ne cuiquam mctucndus cssct, projecisti ilium extra mundum.
JIunc irjitur insacptum inycnti quodam ct inc.rplicabili muro, dimsumque a
contactu ct a conxpertit mortalium, iwn /tabes quare vcrcaris : null a illi net:
tribucndi n* c nocendi materia e*t. J/i tncdio interrallo lt"j.s
et altering
BOOK I CH VIII 18. 87
caeli desert us, sine animali, sine homine, sine re, ruinas mundorum supra
se circaque se cadentiumnon exavdiens vota, ncm nostri curiosus. It
evitat,
is to these Lucretius alludes in 18 apparet divum numen
sedesque quietae,
v 147 illud item non est lit possis credere, sedes esse deum sanctas in mundi \
partibus ullis. Tenuis enim natura deum longeque remota sensibus ab

\ \
nostris animi vix mente videtur, where see Munro.
futtiles (fundo x/oo) baseless without solidity or substance; hence

:
,
effutio to babble 84; II 94, see Vanicek Etym. Wort., Koby 878.
,
commenticias imaginary from comminiscor (mens) to invent , cf.

:
Jf. D. II 5, 59, 70,. Ill 63.
opifex a less dignified word than artifex by which C. (Tim. 2) translates

:
the Platonic fyfjuovpyos. Ambrose (Hex. I 1) states plainly the difference

between the Christian and Platonic ideas of creation. Plato held deum
non tanquam creatorem materiae sed tanquam artificem ad exemplar fecisse
mundiim de materia, thus assuming three First Principles, God, Matter,
the Ideas, instead of one. [There is the same contemptuous use of opifex
Ac. II 144 and in the well-known description of Zeno as ignobilis verborum
opifex. J. S. R.]
de Timaeo. Heind. following Walker, reads in for de as in Tusc. 1 63.
Sch. understands Timaeo of the Locrian philosopher who is said to have in
structed Plato in the tenets of Pythagoras (Cic. Rep. 1 16). But the particular
doctrine here referred to not especially Pythagorean we find it attributed
is :
to Socrates by Xenophon (Mem. I 47) TTUVV eoiKf ravra orcxpov rivos drj/juovp-
yov nal (pi\od>ov Te^vârt. And there is no objection to taking de simply

as a reference to the Platonic dialogue, cf. Tusc. in 53 hi poterant omnes
ilia de Andromacha deplorare, haec omnia vidi" (those lines from the Andro
1
mache), Off. in 82 in ore semper Graecos versus de Phoenissis habebat, Hep. 1 30

in ore semper erant ilia de Iphigenia, Leg. I 1 de Mario with Dumesnil s n.
anus fatidica=xp 7a MoXoyos ypavs, Plut. de Nob. c. 13 (with an allusion
to the Stoic belief in divination, cf. Div. n 19 anile fati nomen ipsum} else ;
where sneered at as e/iTrovo-a 17 TTOCJ/J) dXir^ptcoSr/s KU! Tpayixrj, Plut. Mor.

1101 D. Balbus in his reply (n 73) explains that rrpovoia is not a person
but an attribute of the Deity. C. sometimes translates it by prudentia,
N. D. ii 58, Ac. i 29 Reid.
neque vero no, nor yet the world itself, see Madv. Fin. I 25.
:
mimdum praeditum a doctrine common to both Plato and the

:
Stoics, cf. Tim. 30 B, Set \tytiv r6v8f rbv /cocr/ioi/ <aov

fp.il/-vxov evvovv re
777 dXrjdfia 8ia TTJV rov deov yeveadai Ttpovoiav.

rotundum. See Tim. 33 B and, for the Stoics, N. D. n 46, 47, where
reference is made to this passage.
ardentem. This was not Platonic, but borrowed from Heraclitus by
the Stoics, see n 23 n.
volubilem. According to the general belief of antiquity it was the
heaven that revolved, the earth being fixed in the centre. For exceptions
to this belief cf. Ac. n 123 and n. on edentate 24.
8S BOOK I CII. VIII 18.
portenta chimeras : monstrosities N. D. I 43, in 91, Alt. xiv 21, Ac.

II 123. So monstra N. D. I Hipp. Ma. 283 c, rtpay
28, Att. iv 7, ix 11, Plato
Atyftr KOI [For miracula cf.

6avfJLa<rr6i>.
Timon in Athenaeus xi 113 $
aceVXarre HXarcot/ TrfTrXaa-êVa 6avfj.ara fldus : for somniantium Ac. II 121
with my n. J. S. 11.]
19. quibus enim oculis. The reading animi after oculis is doubt
lessa gloss intended to be an answer to the question in the text ; Sch.,
who retains it, translates mit was fur Geistesaugen but such a guarded ,
complex phrase would be inconsistent with the form of the question,

quibus implying, like the Gr. iroiois, a palpable absurdity. It could
only have been used if an objector in reply to the simple question with
what eyes could he have seen it ? had already answered the eyes of the
mind Then the latter phrase might have been attacked as itself in
.
congruous, TTOLOIS ^vx^s o/i/zao-ii ; but Veil, is made far too simple-minded
to guard himself beforehand against any such answer. On the correctness
of the phrase oculis animi instead of oc. mentis, see Sch. and Heidtmann
p. 31, Klotz Adn. Cr. n 3, Wytt. on Plut. jYum. Vind. p. 94. In Rep.
i 5G we read that the Stoics tanquam oculis ilia viderunt, quae nos vi.v
a udiendo coanoscirnus.
vester Plato addressed not only to the Academics C. and Cotta, but
:
to Balbus the Stoic, who speaks of Plato as dcus philosophorum, n 32.

fabricam tanti operis qua construi mundum facit : the construc
tion of so vast a work, I mean
the putting together and building up of the
world in the ways which he describes The relative clause serves rather .
awkwardly to explain what is meant by tanti operis. The construction

fabrica qua construitur, instead of /. construendi, may be illustrated by the
sentence in which Vitruvius defines the term (i 1), fabrica est continuata
et trita usu meditatio, qua manibus perficitur materia unius cuj usque
e
generis opus, et ad proposition dcformationis. The \\ordfabrica is used in

the y. D. (a) for the workshop or forgo (in 55), Vulcanus Lcmni fabricae
traditur praefuisse; (/;) for the working or art itself, II 150 the fingers are
useful ad omnem fabricam
aeris et ferri for every kind of working in iron
or brass 35 ut pictura ct fabrica ceteraeque artes habent quendam abso-
,
II
li ti
operis effcctum as in painting and architecture we look to the general
effect (so more generally n 138 incrcdibilis fabrica naturae and l)iv. i IK!
,
fabrica consectionis the art of cleaving wood used much as it is here); ,
for the completed work, n 121 snbtilis discriptio partium, admirabilix

(<}
fabrica mcmbrorum structure In this passage it has a sneering force .
(like II. Spencer s carpenter-theory of creation First Principles p. 120) as

in 53 natura effcctum esse mundum, niltil opus fuisse fabrica, and Ac. II
87 Qualis ista fabrica? ubi adhibita? quando? cur? quo modo? cf. n. on
4 fabricate. If the elaborate constructive processes of the Timaeus had
boon meant to taken literally, the Kj)icureans would have had some
l>e
ground anthropomorphic character, but there can

for objecting to their
be little doubt that they arc figurative like the myths in the Goryias and
Phaedrus, cf. Grote s Plato Vol. in ch. 36 p. 282 foil. Ambrose objecting
from the Christian side, says (Hex. I 3) the Creator had no need of art
qui momenta suae voluntatis majestatem tantae operationis inplevit, ut ea
quae non erant esse faceret tarn velociter, ut neque voluntas operation* prae-
curreret neque operatio voluntati .
quae molitio fuerunt. The objection is if we take the term 8rjfiiovp-

yos literally and look on the Creator as a gigantic builder, where was the
needful machinery to be found? or if we accept Plato s view that the
fyfjuovpyos was incorporeal, and therefore incapable himself of touching or
being touched, whom did he employ as his agents ? If on the other hand
we think of a divine fiat, how could senseless matter act in obedience to
this, and what was the origin of those four elements themselves V See the
answer to this, together with a fragment from N. D. in, in Lact. Inst.
Div. II 8.
mol. ferr. vect. mach. His mode of building, tools, levers, scaffold
ing .
muneris used of a public spectacle or a building made over to public

:
use. So in C. s translation of the Timaeus (c. 2), is qui aliquod munus
efficere molitur=6 8rjfj.iovpy6s (PI.

Tim. 28 A). It is joined with opus in
reference to the creation, N. D. II 90 architect um tanti operis tantique
muneris, and Tusc. I 70. Cf. Veil. Pat. II 48 and 130. [Mr Roby suggests
that munus in this sense may be etymologically connected with munio and
moenia.]
illae quinque formae Plato represents the Demiurgus as educing the
:
four elements out of the primaeval chaos (materia prima, V\T), a T xP i
8ex6fj.fvov) by stamping upon it certain geometrical forms, the combination

of which gave rise to the five regular solids. The material particles which
received the form of the cube constituted earth, those which were in the
form of a pyramid constituted fire, the octahedron was the basis of air, the
eicosikedron of water, while the dodecahedron was the basis of the universe
itself, cf. Tim. 48 B, 53 c foil., Grote s Plato in p. 266 foil., R. and P.
269, 270, Phaedo 110 B SuSfKao-Kuroi <r<alpai

with Wytt. s n., Plut.
Def. Or. 34Qu. Conv.

p. 428, 2, 3. vm
This theory was borrowed from
the Pythagoreans (Plut. de PL Ph. n 6). In the Epinomis 981 c aether
appears as a fifth element, quinta essentia, corresponding to the dodeca
hedron, and this agrees with the statement of Xenocrates preserved in the
Scholia to Arist. Phys. p. 427 Brandis. It is strange that none of the editors
before Sch. saw the right meaning of the present passage. The reference to
the five solids is unmistakable by any reader of the Timaeus, if it is once
recognized that reliqua can only be the four elements just spoken of.
Davies however seems to have been thinking more of the latter part of the
sentence where the MSS have apte cadentes ad animum ejficiendum, and
puzzled himself to find five constituents of mind (Plato Tim. 35 A having
mentioned only three the indivisible essence of ideas raJroi/, the divisible
essence of bodies Oartpov, the mixture of both), instead of constituents of
90 BOOK I CII. VIII 19.
matter. Sch. s emendation addendum is gcncr.ally accepted and gives the
required sense. Thus we read, with regard to the origin of sensation and
the manner in which it affects the reason, Tim. 64 68 such parts of the
body as are composed of the finer particles of air and fire readily propagate
the impulses from without fj.e\pi ?rep
av eVi TO f^povifjiov tXdovra tâyytiXr)
TOV Troiâavros TTJV 8vvap.iv cf. also Tim. 42 c speaking of the irrational
:
accretions which gather round the soul from fire and water and air and
earth. The only defence for efficiendum would be that it is a simple mis
understanding of Plato, which would be natural enough on the part of an
Epicurean, as we shall see when we come to the historical section, but
C. had just been translating the Timacus and he could scarcely havo
inserted a palpable blunder without correction or notice. Add that the
phrase apte cadentes ad is not only more appropriate for a continuous in

fluence than for a single creative act, but that it appears to refer to the
correspondence between the organs of sense and the external cause of

sensation, according to the principle like is known by like ; see Tim. 68
of the sense of sight, and p. 37 of the soul s power of cognizing various
kinds of objects in virtue of its own constitution from corresponding
elements.
apte cadere lit. : to fall into its niche ,
here nicely adapted to affect
the soul . Cado by itself has nearly the same force, e.g. 95 cur ista
beatitudo in solem cadere non potest, why is that blessedness unsuited to,
incongruous with, our idea of the sun] So just below infiguram cadere.
We are now in a position to reply to the off-hand Vnde of Velleius. The
five solids are all generated according to Plato (Tim. 53) out of two sorts of
right-angled triangles, ras 8 ert rovrcav dp%as ava>6ev 6fos oi$e KOL dvftp&v oy
av fKfiva> (friXos ?/, that is, they belong to the ideal, supersensual world, from
which the Deity took his pattern for making the sensible world, and of
which the rational soul is cognizant, unless it has been so much steeped in
sense as to have lost its original faculties.
longum est. The

Ind. is generally used where we might have expected
the Subj. with verbs or phrases expressing duty, necessity, possibility, &c.,
especially when sum is employed with the Fut. Part, or Gerundive, the pre
dication being made absolutely and not in reference to a particular hypo
thetical action; see 1535, 1506, 1570, Key
Eoby 1214 foil., Draeger
145, Krueger s Untcrsuchungcn (of Ind. in past tenses) Vol. n pp. 333
388. Other examples of longum est are found N. D. I 30, n 159, of possum
I 101, II 121, 126, 131, so Mlum
crat I 84, opus crat 89. For the similar
(Jrcek use of the past tense of the Ind. without av in such words as eSet,
fxprjv, f^r/v, SiKaiov iji/,

see Madv. Gr. Gr. 118, Jelf 858.
ad omnia sc. diccre it would take long (to speak in reference
:
to) to
comment on all his theories Cf. Lad. 32 nisi quid ad haec forte
. vidtis
with Reid s n., and my n. on 17 alias.
optata castles in the air
: dreams so Hull. 1 utnim cogitata sapien-
,
tiiiiian optata funosorum videntur? Ac. II 121 somnia censct hacc esse
Democriti non docentis sed optantis ; Fat. 46 optare hoc quidem est non
disputare, Tusc. n 30, Lael. 18. Cf. the use of fvxj as in the phrase
(vxa ts o/ioia Plato Rep. VI 499.
20. sed ilia palmaria but the prize for absurdity is due to what
:
we have still to notice . Pal. has the same ironical force in the only other
passage in which it is used by C. sed ilia statua palmaris, Phil, vi 15. It
has been vainly sought to defend the us reading palmaris by a reference to
the sententias of 18. On the use of the plural where only one proposition
follows, we may say with Sch. that it may be intended to imply Plato s
expression of the same thought under various forms (e. g. Tim. 32 c, 33 A,
41 A), or we may be satisfied with the more general explanation given by
Madv. (in Orelli), ilia Cicero posuit tanquam plura eadem orationis figura
enumeraturus. Vid, Opusc. Acad. I 360 not. et illis
quae ibi collegi add.
N. D. II 147 quanta vero ilia sunt quod et sensibus....Phil. v 17 an ilia non
gravissimis ignominiis sunt notanda quod. See also Ac. u 86 jam ilia . . .
praeclara quanta artificio esset sensus nostro fabricata natura, a sarcastic

reference to the remarks of Lucullus in 30. [For omission of sunt cf.
N. D. 25 haec quidem vestra; in 80 sed haec vetera; Off. II 19 haec ergo
I
ill 69 quam ilia aurea &c.

rariora; in 47 ilia praeclara ; J. S. K.]
quod qui introduxerit is dixerit Heind. followed by C. F. Miiller :
Pref. iv objects to the Subj. dixerit which Draeger explains ( 151 5b) as
an attraction to the preceding introduxerit. I should be disposed to
regard it as an instance of the ordinary confusion by which the verb of
saying is put in Subj. instead of the thing said (Roby 1742, 1746).
Omitting dixerit we should necessarily have had sempiternus futurus sit to
show that this was a supposition of Plato s.
manu paene factum see n. on 4 fabricati paene.
:
primis labris gustasse to have the slightest taste of, lit. with the
:
surface of the lips primus being used in a sort of restrictive apposition to

,
express not the first of a number of similar things, but the foremost part of
one thing, as Fam. in 6 prima provincia the nearest part of the province ,
Catull. II 3 primus digitus the tip of the finger The more common form .
in this use is primoris, cf. De Orat. I 87 primoribus labris attingere. Simi

larly we find imus mons, media urbs, &c. Eoby 1295. Cf. the Gr. an-
aKpov ^ft Xou? (f)i\o(ro(pflv.
physiologiam natural philosophy including theology, according to

:
the Stoics and Epicureans, but distinguished from it by Aristotle. Heind.

following Manutius omitted the explanatory clause (nat. rat.} as a gloss,
but Klotz (Adn. Crit. iv 5) successfully defends it by a large induction of
passages, e. g. the explanation of the same word Div. i 90, of Trpo\r)\j/is JV. D.
43, of teroi/o/iia 50 and 109, of flfj.apfj.fVT) and HUVTIKIJ 55, again of the
latter Div. I 1, ofp/iysicus N. D. I 83, of nvpiai 86di 85 and Fin. u 20.
quod ortum aeternum. So Tusc. i 79 vult enim, quod nemo negat,
quicquid natum sit interire. This principle is often asserted by Plato, as
in Rep. vm
546 A, P/taedrus 245 c D (translated by C. Tusc. I 53), where it is
02 BOOK i en. vin 20.
distinctly stated that that alone is eternal which has in itself the principle
of self-movement, r* OVK ano^flirov eavro, while that which is moved by
another (life being regarded

as a species of movement) ceases to live when
itceases to be moved, and is therefore in itself mortal. What is com
pounded is especially liable to this law, see Tim. 41 A TO dtdev -nav \VTOV,
and Phaedo 78 C TO>
/xti/ ^vvdera ovn (pvcrfi npocrri<fi
TOVTO Trdcrxtiv,
Siaipffirivai TO.VTT) yirtp j-WfTtSri d Se Tl Tvy%dvfi uv a^vvdfTov rovrw

îoi/o> Trpoo-rjKfi w irdvx* IV TVTO. How then does the universe being com
pounded and receiving its principle of movement from without, and there
fore essentially mortal, escape dissolution ? Because the First-Mover and
Compounder eternally wills to keep it together as a living unity, and his
will is stronger than any band, Tim. 32 c, 33 A, 41 A B. This Platonic
principle is of course the only ground for the Christian belief in the con
tinuance of any created existence. Bp. Butler, it is true, in defending the

doctrine of Immortality against the Materialists (Anal. ch. i) makes use of
the argument from indiscerptibility but this is only to show that, even ;
supposing the soul material, need not necessarily perish in death, of

it
which the only known effect is to dissolve what is dissoluble he is far :
from maintaining, as some have done, that each individual soul possesses
an inherent immortality a priori, so as to render its extinction impossible
even to the Almighty. The argument here used by Velleius is taken from
Aristotle De Cado I 10 where he maintains the eternity of the universe in
opposition to the Platonic doctrine of creation. [Cf. for the whole passage
Ac. II 119 and Bernays Die Dial. d. Arist. 99114. J. S. E.]
cujus principium aliquod sit, nih.il sit extremum such as to have :
a beginning without having an end An example of adversative asyndeton

.
equivalent to the opposition of clauses by the use of ^.tv and fie in Greek ;
see just below sapientes leniant, stulti nee vitai e possint. In both instances
the first clause is introductory to the second and would be unmeaning
without it. For other examples of coordinate propositions, where we
should have expected one proposition to be subordinated to the other, see
23, Eoby 1027, Xiigcls. 160, Madv. 43S, and his Gr. Gr. 189 b,
also indices (under Coord.} to Mayor s edd. of Juvenal and the Second Phi
lippic of C. Logically such clauses would come under the head conjunc-
tionum negantia Cic. Top. 57, Fat. 15, cf. Heidt. 1. c. 34 foil. On the
repetition of sit cf. Tusc. I 76 rercor ne homini nihil sit non malum aliud,
ccrte sit nihil bonum potius, Tusc. iv 50 vereor ne fortitudo minime sit
rabiosa, sitque iracundia tota levitatis.

si est eadem if your Pronoea is the same, then I want to know all
:
I asked about before, the agents, engines, &c. There does not seem to be
any need to insert a second eadem, to be the object of requiro, as most of
the recent edd. have done (see Sch. Opusc. ill 283). Klotz, on the other
hand, retaining the MS reading, makes restra predicative, which gives no
meaning, for there has been no allusion to any but the Stoic Pronoea, who
is here compared with the Platonic Demiurgus. The difference between
BOOK I CH. IX 21. 93
them 13 that the Demiurgus is pure spirit and exists apart from the
world which he creates, while Pronoea is strictly an attribute of the fiery

soul which animates the world, and from which the world grows as a plant
from a seed. [This again shows that vestra cannot be predicative, for there
is no place for agents and instruments
(ministros, machinas) in this natural
and necessary growth.] The Stoic Providence therefore is not eadem, but
alia, and Veil, asks why, if the universe thus contains in itself its own
T
principle of life, it should fail to be eternal ;
for the Stoics thought (A D.
.
II 118) that it was destined to be destroyed by fire. The answer is that

this destruction is merely the cyclical re-absorption of the universe, as
it grows old, into its original form of fire, from which it issues forth in
renovated strength and beauty.
designationem atque apparatum: the planning and arrangement .
fecerit : indirect question after requiro.

mortalem non sempiternum : adversative asyndeton answering to
Gk aXXa, Zumpt 781.
Ch. ix. 21. aedificatores exstiterint: (Dem. and Pron.) rose up
to build , appeared as builders cf. Rose. Am. 2, ego huic causae patronus
,
exstiti.
exstiterint dormierint adversative asyndeton answering to ^v and

8e. For the argument see Plut. Plac. Phil. I 7, Lucr. v 168 quidve, novi
potuit tanto post ante quietos inlicere ut cuperent vitam mutare priorem?
\
Mansel endeavouring to show that reason cannot judge of the contents of

religion, admits the justice of this objection against a creation at any par
ticular moment of time, and quotes an interesting passage from Neander
in reference to Origen s opinion on the subject: supposing that to create
is agreeable to the divine essence, how is it conceivable that what is thus
conformable to God s nature should at any time have been wanting 1 Why
should not those attributes which belong to the very essence of the Deity,
his almighty power and goodness, be always active ? a transition from the
state of non-creating to the act of creation is inconceivable without a
change, which is incompatible with the being of God , Bampton Lect. II

n. 23. The difficulty seems to arise from a failure to recognize that God is
omnipresent in time as in space. We go back in thought to the commence
ment of finite existence, and imagine a boundless solitude anterior to this,
but all past, present and future events are at every moment equally before
the eye of God, in the same way that all points of space are at all moments
equally near to him. Cf. A. Butler Anc. Phil. II 185, Cud worth in 490 foil.
saecla ace. of time. The word means originally generation (sero),
:
then the greatest extent of a life-time, 100 years according to Varro L. L.

vi 11, cf. Mayor s Juvenal xin 28 n.
quae dierum conficiuntur: which are made up of a number of days
and nights by means of the annual revolutions .
fateor potuisse. So Celsus ap. Or. vi 60 sneers at the mention

in Genesis of the 1st, the 2nd and the 3rd day before the creation of
94- BOOK I CH. IX 21.
the lights to which the division of night and day is owing. Plato would
not have allowed that time existed even as indefinite duration before
the universe came into being. With the rotation of the Kosmos began
the course of time, days, months and years anterior to the Kosmos :
there was no time, no past, present or future, no numerable or measurable

motion or change . Grote s Plato in 256. In Plato s own words rj p.fv
ovv TOII Averts (the ideal) (Tvy% aVfV ovcra alwvtos
o>ov KOI TOVTO 8fj p.fi>
ro>
ytwrjTui (the material copy of the ideal world) TravreXws irpoaamfiv OVK
rjv Svvarov fiKca 8 fnwofl KIVTJTOV nva aluivos Troifjcrai, KOI fticiKocrnuiv apa
ovpavuv TTOifl fj.fi
ovTos alatvos ei> eVl KCIT npidôv lovarav alwviov eiKova,
TOIITOV ov Si) vpovov uivo^.aKa^.ev...Ka\ TO T r)v TO T forai, xpovov yeynvora
f?5//, (>(/)ovTfs \av6avofjifv eVl TTJI>

C.iSiov ovtriav OVK o/j$a>j,
Tun. 37 r>,
cf.
39 c translated by Cic. 9 ncsciunt hos sidcrum errorcs id ipsum esse quod

rite dicitur tempus, cf. Varro L. L. \i 3 tcmpus csse dicunt inter callum
mundi motus; id divisum in partcs aliquot maxima ab soli s ct lunae cursu.

So also Arist. De Caclo I 9 7 there is neither place nor time outside the
circle of the heavens (for time is but the measure of motion) but only a
divine unchanging eternity .
mundi here used in the narrower sense the heavens

: .
spatio tamen have followed Davies in omitting non

tempus esset. I
before potcst with all the best MSS, and followed Heidt. p. 36 in regarding
the words quod nc csset as a gloss. The meaning of the passage is then
simple and consistent, what was the creator doing during all the ages
which preceded the making of the world ? For though time was not then
portioned out by the movements of the heavenly bodies, yet there must
have been a boundless eternity which we can conceive as extended. Well,
I ask why was your Pronoea idle in all that vast extent of time? But
with the ordinary reading (defended by Sch. in his note and also in Opusc.
in 299) we have a thought introduced which is not only out of place, but
totally inconsistent with the argument. It is not for Veil, to dwell upon
the difficulty of conceiving the existence of time prior to creation that is :
a point for his opponents to press. According to the reading which I have
adopted he merely alludes to it to show that it does not invalidate his
argument, and proceeds with an igitur which would be very ill-suited to
the other reading. The particle tamen just above would be equally in
appropriate after quam nulla mctiebatur: there is no opposition between
the clauses if we read intdlegi non potcst, and it is harsh to carry back the
opposition to the previous sed fuit quaedam. Independently of the in-
appropriateness of the proposition in the mouth of Veil, the language is
too verbose for the short staccato style of the rest of his speech. Yet
again, the sentiments in themselves are non-Epicurean. Infinite time and
infinite space are not unintelligible to an Epicurean. Lucretius has no
what was the state of things before the atoms hap
hesitation in telling us
pened on the existing cosmos with its sun and moon and stars. Sch. s
references to Aristotle and Sext. Em})., as proving the inconceivability
of time in itself, are quite No one disputes that

beside the mark.
this was the view of many philosophers the question is, what was the
;
Epicurean view? No doubt Veil, just below uses non-Epicurean argu

ments, but that is where he can turn them to his own purpose, and make
his adversary s case destroy itself. Here it is his own case which is
weakened by the insertion of what I hold to be a gloss. As regards the
language of the gloss itself, ne in cogitationem quidem cadit is equivalent
to ne cogitari quidem potest (Ac. n 82) it is impossible even to imagine
how there could have been (lit. was) anything of the nature of time before
time existed (I prefer to take it thus rather than to make ut fuerit=fuisse
with Sch. in loco and Draeg. 407). It only remains to account for the
gloss, and this seems, like animi after oculis 19, to be easily explained
as a correction of the Epicurean doctrine in the text, made by a follower
of Plato or Aristotle, who inserted a non before potest, and gave as his
reason for negativing it quod esset. For the use of intelleffo = conceive
l
Heidt. quotes Fin. I 17 eumque motum atomorum nutto a principio sed ex

aeterno tempore intellegi convenire (where see Madv. s n.), N. D. I 73 istud
quasi corpus et quasi sanguinem quid intellegis ? in 38 qualem autem deum
intellegere nos possumus nulla mrtute praeditum ? n 54 hanc igitur in stellis
constantiam non possum intellegere sine mente (sc. ova-av}.

22. isto spatio. Why the Abl. when we have the Ace. of duration
just before, (saecla dorm.} Because in that case the sleeping is viewed as
1
extending right through the ages, while here the action is viewed as con
fined within this time, not extending over it so in tempore infinito just;
below, cf. hoc spatio (in the interval) conclave concidisse (De Orat. II 353),
casus autem innumeris paene saeculis in omnibus plura mirdbilia quam in
somniorum visis effecit (Div. n 147). The same difference is found in Gr.
between the Ace. of duration and the (inclusive) Gen. of time. Practically
of course the two very much overlap, see Roby 1182, 1185. Or we might
take spatio as the Abl. of Attendant Circumstances, though there was all
that time , Eoby 1248.
at iste parerent. Heidt. (p. 38) has called attention to the ap
parent inconsistency of this sentence with the tenets of the speaker. That
we cannot connect the idea of toil with our idea of the divine nature is of
course of the essence of Epicureanism ;
but this is bound up with the idea
of the divine inactivity, whereas here it is assumed that the work of creation
may be accomplished without toil to the creator owing to the willing co

operation of the elements, a supposition which has been just ridiculed by
Veil. 19. There
however no reason to suppose any corruption of the
is
text, as H. does. The argument throughout

is ad hominem as shown by
the repeated isto, iste, ista. To this H. opposes the language used by
Balbus of the labour of creation n 133 tantarum rerum molitio, tantum
laborasse: the answer to which is that B. there speaks rhetorically in a
manner opposed to the general spirit of the Stoic philosophy to which Veil,
here appeals.
00 BOOK I CH. IX 22.
attingit: similarly in in 38. naturae : the elements ,

so 29, 103,
II 28, 83, Ac. T 39.
ignes, terrae, maria. The singular is more naturally used of the
simple elements, as in 19; the plural of the lands and seas which con
stitute our globe. Perhaps the latter is employed here to give a certain
inflation to the style suited to the ironical force of the sentence. So in
100 and Leg. I be explained as poetical hyperbole, all lands,
61 it may
all seas ,
or are we to consider it only the expression of the naive view
which makes our earth the chief member in the universe ? Caclum stands
for air, igncs for the aetherii ignes (the stars) of 103. Cf. Draeg. 4.
quid quod : see n. on 3.

signis et luminibus. I think Erncsti right (against Hcind.) in sup
posing a play on words here. It suits the jocular tone of the passage and
particularly the reference to the aediles. The constellations (cf. 35,
Lucr. I 2, v G91) and luminaries of heaven are compared to the statues
and illuminations with which the aediles adorn the public buildings of
Rome on festal days. The custom originated according to Livy (ix 46)
with the victory of the Samnites B. c. 307, when the buildings in the forum
were decorated with the gilded shields and other spoils inde nalum ;
initium fori ornandi ab acdilibus cum tensae ducerentur. So Suetonius

tells xis (Caes.10) that Julius Caesar, when aedile, praetor comitium ac
forum basilicasque etiam Capitolium ornavit. We learn from Asconius ad
Verr. I 22 that statues and ornaments were borrowed from Greece and
elsewhere for these decorations, olim cum in foro ludi populo darentur
signis ac tabulis pictis partim ab amicis, parlim e Graccia commodatis
utebantur ; cf. Pro Domo 111, Verr. IV 3, Orator 131 (explaining the
metaphorical use of the word lumen in oratory) reliqua ex collocationa
vcrborum quae sumuntur quasi lumina magnum affcrunt ornatum oratori.
Sunt enim similia us quae in amplo ornatu scenae aut fori appellantur
insignia ; non quod sola ornant, sed quod excdlunt. On the illuminations
see Friedlunder Sitt. Earns n 144 ed. 1, who refers among other passages to
Lucil. Sat. in 23 Romanis ludis forus olim ornatu lucernis. Nocturnal
spectacles were not uncommon, especially at the Floralia, the Saecularia,
and the Saturnalia, cf. Ov. Fasti v 361, Dio Cass. LVIII 19, Suet. Aug. 31,
Stat. Silv. I 6 85. They were much patronized by Caligula (Suet. Cal. 18),
Nero (Tac. Ann. xiv 20) and Domitian (Suet. Dom. 4).
si sc. ornavit.
: For similar omissions after si cf. 99 si, ut immortalis
sit, in 81 si, quia Drusum ferro sustulerat, Div. n 55 si enim, ut intelle-
geremus.
gurgustio : a hovel ,
den ,
cellar ; used of a low tavern, Piso 13
meministine nescio quo e gurgustio te prodire involuto capite, soleatum ? et
cum isto ore fetido taeterrimam nobis popinam inhalasses... which is referred
to again in 18 tu ex tcnebricosa popina extractus ; of a miser s dwelling, Apul.
Met. I 71 brcvitatem gurgustioli nostri ne spernas pcto; of the poor cottage
in which Valerius Cato ended his days, Suet. Gram. 11; of a close bower or
sol meridianus
arbour, Ambr. Hex. I 8 32 ut si quis in campi medio, quern
illuminat, locum aliquem obsaepiat et densis
ramorum frondibus tegat:
twnne quo splendidior foris species loci ejus e/ulgeat, hoc horrenti desuper
scena gurgustium ejus intus obscurius fit ? where gurg. ejus seems to mean
the hollow depth of the arbour, agreeably to Vanicek s account (Etym.
Wort. p. 50) where he connects it with gurges, voro, &c. and supposes it to
mean a swallow abyss , hole and then a dark mean dwelling .
varietate. C. translates Plato s Tren-oiKtA/xe voi by varietate distinctum

Tim. c. 10. On the position of -ne cf. Leg. II 12 with Damesnil s n.
quae si esset : had it been a delight, he could not have dispensed

with it so long ;
cf. Lact. I 7 fortasse quaerat aliquis a nobis idem illud,
quod apud Ciceronem quaerit Hortensius : si deus unus est, quae esse beata
solitudo quea.t? The Epicureans following Aristotle made the happiness
of God consist in the contemplation of his own perfection 51, which is
not however inconsistent with a delight in his perfection as reflected in
the creation.
23 ut fere dicitis. The Stoic belief that the universe was made for
man is stated at length II 133, 154 foil, where see notes.
sapientiumne. The earlier Stoics divided all mankind into the wise or
virtuous (for Zeno summed up all virtue in practical wisdom cfrpovrjcris} and
the fools or wicked, allowing of no mean between these extremes, cf. Ac. II
136, Parad. 5, 6, N. D. in 79, Fin. iv 74 : the later Stoics confessed that
the Sage was merely an ideal not to be found on earth, and introduced an
intermediate class of the irpoKoTTTovres, those who were on the way to
wisdom.
propter paucos : the universal complaint, or boast, of philosophers,
see in 79 sapientiam nemo assequitur, Div. n 61 si quod rarofit id portentum
putandum est, sapientem esse portentum est, Zeller Socrates tr. p. 313, Stoics
tr. p. 254, Luciaii Hermotimus 1, Mayor s Juvenal xm 26 n.
de improbis bene mereretur. Absence of compassion, contempt for
ignorance and weakness, despair of reformation, were characteristic marks
of the old aristocratic philosophies, in contrast to the new religion which
was to be preached in the first instance to the poor. The Epicurean here
thinks impossible that God should do a kindness to bad
it men or fools,
who in the same breath are spoken of as most miserable
the Gospel :
recognizes human misery and sin as the strongest claims to the divine
compassion. Cf. Orig. c. Cels. in 59 and 62.
deinde quod the 2nd deinde is opposed to maxime, the 1st to
:
primum.
ita muTta = o: so Alt. vi 2 8 inclusum senatum habuerunt ita multos
dies ut interierint nonnulli. Cf. tarn multa quam multa N. D. I 97.
ut ea sapientes leniant, stulti nee vitare possint there are so :
many troubles in life that all the wise can do is to alleviate them by a
balance of good, the foolish can neither avoid their approach nor endure
M. C. 7
98 BOOK I en. ix 23.
their presence see n. on

:
20, cvj its principium. The evils of life were
often urged in opposition to Stoic optimism, see N. D. in G5 seq., Ac. u 120,
and the interesting remarks of Pliny jV. H. vn praef. Of the two reasons
assigned for the misery of fools the 1st, though mainly Stoic, is also in ac
cordance with Epicurean teaching, e. g. Fin. I 57 stulti malorum mcmoria
torqucntur: sapientes bona praetcrita grata rccordationc renovata ddectant;
59 nemo stultus est non miser, and the boasts of Lucretius n 7 &c. : the
2nd is distinctly Epicurean cf. Tusc. v 95 (Epicurus held) hac usurum
compensations sapientem ut et voluptatem fugiat si ca majorem dolorem
cffectura sit, ct dolorem suscipiat majorem cfficientcm voluptatem, and the
quotation from a letter of Epicurus written in great pain, Fin. n 9G com-
pensabatur tamen cum his omnibus animi lactitia quam capiebam memoria
rationum inventorumquc nostrorum (quoted by Heidt. p. 42, see also 11. and P.
388, 389).
Ch. X. cmi vero dixerunt. That the world was a rational creature
was the doctrine both of Plato and the Stoics, cf. 18.
animi natura intellegentis. Davies objection to the use of intel-
legens for intellegentiae particeps seems to be answered by the sentence
in the Timaeus c. 3 where C. translates ov&ev av^rov rov vovv eôvros
KtiXXioz/ ea-fadai by nihil inintellegens intellegente praestantius. Most MSS
have naturam, which is very possibly right, the subject of the subordinate
clause {posset} being attracted into the object of the principal (vidcrunt]
see Div. II 103 videsne Epicurum quern ad modum concluserit with Allen s
n. and Sch. Opusc. in 301 foil. The latter thinks intellcgcntes was inserted
by way of simplifying this construction but a distinctive epithet is wanted
;
for animus : otherwise, as it is found apart from rationality in brutes (see

Tusc. I 80 bestiae quarum animi sunt rationis expertcs] there would be no
meaning words in quam Jiguram cadcre posset. On the periphrastic

in the
use of natura 136 alvi natura, and Fin. v 33 hoc intellegant, si quando
cf. II
naturam Iwminis dicam, hominem dicere me; nihil enim hoc ditfert, Niigelsb.
Mil. 50 4.
in quam figuram cadere : cf. n. on 19. Yell, refers to the human

figure 48.
24. nunc autem hactenus admirabor : on the present occasion
myself with expressing my surprise at their stupidity
1
I will content .
Most of the edd. place a colon after hactenus, to which Heidt. p. 44 rightly
objects that, wherever hactenus is used thus abruptly with the verb omitted,
it implies a change to a new topic, so much for that, and now to turn to
another point cf. Tusc. iv G5, Off. I 91, 1GO, in G, Parad. 41, Divin. n 53.
,
He further points out that nunc must be taken with admirabor, if that is
to refer to the immediate present, and ends with the ingenious suggestion
that hactenus simply the marginal note of a reader to mark where he
is
had left off. it does appear thus in the margin of one of

Curiously enough
the Harleian MSS. I believe however that hact. adm. is an abbreviated
phrase for hactenus dicam ut admirer (Kioto s explanation is not unlike,
BOOK I CH. X 24. 99
as he refers hactenus to qui velint =quatenus illivolunt, Adn. Cr. n 5) but

I am not able to point to a parallel case. For the general form of the
sentence Sch. compares Div. I 132 nunc ilia testabor following haec habui
de divinatione quae dicercm.
qui animantem velint (their stupidity) in being ready to predicate
:
roundness of a being who is immortal and blessed into the bargain I .
take animans as a Subst. Veil, had previously stated that the Stoics con
;
sidered the -world to be alive; here he adopts their view and shows its
absurd consequences. Velint subj. after qui=quod ii, Roby 1740; neget
subj. as dependent on subjunctival clause.
Plato Tim. 33 B, cf. N. D. II 46 foil, where Balbus criticizes Veil.
:
lit : sc. ejusmodi ut.
celeritate. As
the earth was generally assumed to be at rest in the
centre of the universe it was supposed that the heavens made a complete
revolution aboutit every 24 hours. Aristarchus (280 B.C.) propounded the
Copernican or heliocentric hypothesis, and was charged with impiety by

Cleanthes as KIVOVVTO. TOV KOO-ÔV rfjv ea-riav. Hicetas the Pythagorean
(about 400 B. C.) and Heraclides of Pontus (350 B. c.) are said to have
accounted for the apparent movement of the heavens by attributing rota
tion to the earth, and this is discussed as a legitimate hypothesis by
Aristotle. See Lewis Astronomy of the Ancients pp. 170, 189, 252. The
question, already debated by the ancients, whether Plato held the same
doctrine, is discussed by Lewis p. 142, and at greater length by Grote in a
paper contained in his Minor Works.
contorqueatur used with a Middle
: force.
mens constans a steadfast mind is essential to vita beata is

: that
asserted 34 and 52. The objection is taken from Arist. Gael. II 1 nor
can we suppose that the heaven is kept eternally in its place by the
coercive influence of a soul it is impossible that a soul thus engaged
:
should enjoy happiness, for, if we assume the heaven to have a different

natural movement of its own, such coercive movement must necessarily be
acrôAov KOL jracrrjs dnTjXKayiJ.ei Tjv paartavrjs efj.(f>povos
to 8, SOul which has no
refreshment of sleep, like the souls of mortals, but is for ever spinning
round like Ixion on his wheel .
insistere : find a foot-hold .
quodque in deo. The natural way of taking this sentence is cer
tainly to suppose that it continues the argument against a rotatory God.

The motion would be destructive of the tranquillity we ascribe to God,
and, if we may judge from our own feelings, it would also be very uncom
fortable But then how are we to explain the enim of the next sentence?
.
for the earth issupposed to be immovable it is the mundus which moves. ;
Sch. therefore following Madv. Fin. in 73, understands que as passing on

to another point in the argument, and makes the clause refer to the
extremes of heat and cold spoken of below. To this Heidt. p. 46 objects
that the reference of quod must have been made clear by the addition of
72
100 BOOK i cn. x 24.
some such clause as molestum autcm est in nostro corpore nimio affici aut
calore aut frijore. lie would therefore omit quodque etiam dci alto
gether, considering the first part a gloss on the preceding sentence, and
the latter part a gloss to give precision to the argument of the following
quoniam mundi paries sunt ; (it would also be necessary to change the
following atqui into atque). I see no objection to the former clause, if

we accept Lachmann s emendation carried along so
sic incitetur if it is
fast instead of the MS reading significetur, which there is no authority

for interpreting (with Wyttenbach in loc. and Beier Off. I 46) to mean if
there were the slightest hint (faintest trace) of it Sch. s emendation .
in 284, 303) sic afficiatur only adds an obscurer sic to the obscure
(Ojjusc.
quod. Another objection to the us reading might be that minima ex

parte, though true enough if we imagine our body hurried along by itself
with the velocity then attributed to the sphere of the fixed stars, would
be absurd exaggeration if spoken with reference to our power of enduring
tropical heat or arctic cold but we must remember that the ancients,
;
in their ignorance of geography, really believed that human life was in
supportable except in the temperate zones. On the whole I have thought

it better to follow the iiss, though I am not satisfied that the text is
correct.
minima ex parte : in the slightest degree .
On
inhabitabiles. the frigid and torrid zones see Tusc. I GS, Rep. vi 21.
appulsu :
by the sun s rays beating upon them ,
cf. n 141 frigoris et
caloris appulsus.
Heind., with whom Mu ller agrees, says conjunctii-i rationcm

exarserit.
nullam Is it not the Subj. in orat. obi. after videmus? Previous to
video.
subordination the clause would be incidtac sunt quod exarsit. The mood is
changed, not because the speaker disclaims responsibility for the statement,
but merely to show that quod gives the reason for incultae, not for the
principal verb.
si mundus est deus. Probably C. meant to have continued dei mem
bra sunt, but interposed quoniam sunt to make the argument clearer.
Lactantius dwells upon the same point Inst. vil 3. See also Aug. C. D.
iv 12.
B. b. Historical Section x 25 xvi 43. See Introduction.
L Epicurean polemic against tlie tlieological tenets of 27 philosophers

from T/iales to Diogenes of Babylon 25 41,
25. The mode of argument adopted by Veil, is extremely simple. He

begins by assuming the truth of the Epicurean definition of God as a per
fectly happy eternal being, possessed of reason, and therefore in human
shape (cf. the words of Epicurus in Diog. L. X 123 TOV 6(bv irpu>rov p.ti> <?ov
a<p6apToi>
KOI flOKaplOV vopifav, air 77 Koivrj TOV 6tov vorjcris inreypd(f)rjy fj.rjdtv
BOOK I CH. X 25. 101
T/?S d(})6apcrias dXXoTpiov [tyrf rfjs naKapiorrjTos TrpcxraTrre* irav 8e TO

O.VTOV fivva/jLevov rf)v fifTa d(pdap(rias ftaKapiuTrjTa jrepi avrov
<j)v\aTT(iv
5oav). All opinions which are inconsistent with this are ridiculed as
as we read in Philodemus p. 96 the Epicureans condemn all
1
absurdities :
who differ from them o5r av vrrevavria rrj TrpoArêt 5o-yfxrmcWa>i/ Further .
there is no attempt at accuracy in giving the opinions of the earlier

philosophers : rather they are intentionally caricatured in order to make
them more open to attack C. in fact has put into the mouth of Veil, a
speech suitable to his own description of the Epicurean mode of con

troversy; Jidenter sane, ut solent isti, nihil tarn verens quam ne dubitare
aliqua de re videretur N. D. I 18, vestra solum legitis, vestra amatis, ceteros
causa incognita condemnatis (spoken by Balbus N. D. II 73). If Cotta
afterwards praises the speech (ut tu, distincte, graviter, ornate 59 ;
enumerasti memoriter et copiose, ut mihi quidem admirari luberct in homine
esse Romano tantam scientiam, usque a Thale philosophorum sententias
91 ;) this is a part of his well-known courtesy (com/tier ut solebat 57).
How far the inaccuracies of the speech are to be attributed to C. himself
or to his Epicurean authorities is discussed in the Introduction. Minucius
(c. 19) gives a summary of this section to prove
an opposite conclusion, viz.
that all philosophers agree in asserting that God exists and that he is a
spirit, cf. 42 n.
qualia vero repetam. The text is uncertain, and presents difficulties

whichever reading we adopt. If we insert alia after vero with two of
Orelli s MSS, this is in the first place hardly a suitable term for what
promises to be an exhaustive disquisition on the earlier systems (ab ultimo

repetam) Sch. therefore (Opusc. in 305 and 359) would prefer either to
;
read cetera for alia, or to transfer superiorum with Doderlein, placing it

before ab ultimo, which would then be taken absolutely as in Invent, i 28
brevis erit, si unde necesse est, inde initium sumetur, et non ab ultimo
repetetur; and, in the second place, all these readings are inconsistent with
the fact that a large part of the subsequent polemic is directed against
the Stoics. I am inclined therefore to retain the old reading, translating
Such is a general statement of the Stoic doctrines I will now proceed :
to show how they are related to the older philosophies more literally ;
to show what their character is, I will trace back their history to its
earliest source Probably there may have been some Stoic history of
.
philosophy professing to show that their doctrines were substantially the

same as those held by the most esteemed of the earlier philosophers. The
Epicureans would meet this by endeavouring to prove that such support
could only damage their cause. Fortsch (Quaest. Tull. 1837) explains it
nunc ostendam ut exordiar ab ultimo
differently, cujus vero generis sint, ita
superiorum, i.e. ea ejusdem generis esse, ita nihili esse; but Veil, has been
proving that the Stoic doctrines nihili esse for the last page or more.
1
The references are to Gomperz s edition of the Herculanean treatise irepl
on whick see Introduction.
102 BOOK I en. x 25.
Thales 1 The statement here made as to the two principles assumed

.
by T. is opposed to all the more ancient authorities. Thus Aristotle

(Mctaj)h. A. 3) makes him the leader of those who started from ono
material principle, and contrasts Anaxagoras with all his predecessors
as having first felt the need of a separate intelligent principle. It is true
that by water T. understood something more than mere lifeless matter
moved by mechanical causes, like the atoms of Democritus. Water was
a living substance endued with a Gtia dvvafiis KIV^TIKIJ (Stob. EcL i 50)
whence Aristotle says (dc An. I 5 17) /cat eV oXw nvts ^v,\ M f M X$ at r<5
/"
(f)a(riv, odfv icrcor /cat which C. alludes

Qa\rjs (fÔf] Travra TrXr/pr] 6tu>v
dvai, to
Ley. ii 26 but the system was a pure hylozoism
;
It was therefore by a .
mere misunderstanding that later compilers such as Stobaeus, 1. c. and

Plutarch Plac. Phil. I 7 p. 881 E, attributed to T., who left no writings be
hind him, (Diog. L. I 23) the statement that God was the soul of the world.
C. here departs even further from the truth in his phrase quae ex aqua
cuncta fingcret, implying a distinct creation out of inert matter by some
external force. Elsewhere he gives the usual account, Ac. n 118 Thales ex
aqua [Mr Reid would get rid of the inconsistency in

dixit constarc omnia.
C. s account of Th. by inserting ct between earn and mentem ilnak water was
the first principle, and that it (water) was God and the mind which pro
duced all things out of water One would be glad to relieve C. from the
.
charge of talking nonsense, but it is a question here whether he would

object to put nonsense into the mouth of Veil., and it must be remembered
that we have the evidence of Minucius in favour of the existing reading.]
si di possunt vacans corpore. The reading of most MSS, ct mcnte,
cur aquae adjunxit,si ipsa mcns &c., teems with difficulties. To what does
di allude 1
According to the preceding sentence T. only attributed divinity
to mind, and here we have just the opposite supposition of deities with
out mind then we find a transitive verb without an object, and lastly
:
another supposition as to the possibility of mind existing apart from body,

this supposition standing alone as a protasis without an apodosis. If, set
ting aside the grammatical difficulties, we endeavour to establish a general

connexion in thought with what precedes, we have to consider whether the
argument is direct, or ad homincm, whether corpus is used in its wider
sense (= matter), or its narrower (= animated body), lastly how we are to
understand the words deus and sensus. It will help to clear the ground if
I first give Epicurus own account of sensation (Diog. L. x 63) /cat ^v
ort eêt TI "^vx*!
T 7
f alcrdiârfcos rf/v 7rXfi<mji
atria? Set KaTf\tiv. ou fj.fjv
d\ij(j)fL ai>
avrfjv tl prj VTTO TOV \onrov d^pour/iaror (i.e. the body) eoreya-
1
On
the historical section compare throughout Zellcr s History (Germ. Vol. i
4th ctl. 1877, Vol. ii 3rd eel. pt. 1, 1875, pt. n 1879, Vol. in in two parts, 1809 ;
the parts treating of Socrates, of Plato, and of the Stoics and Epicureans have
been translated into English), and my introductory sketch of Greek philosophy.
I have thought it worth while to add special references to Krische, as his
valuable book is in the most repulsive German form, without headings or index
or table of contents.
fero TTCOS TO 8e \omov adpoicrpa irapaa-ufvaa-av rfji>

alriav TCIVTTJV /êre/Xê
KOL avTo TOIOVTOV crvfj.7TTtafj.aTos Trap fKtivqs, ov p.fi>To<,
iravTcav <ov
eKfivrj
KfKTTjTai. 810 a7raXXayei(r?js rfjs î/x^js VK fx el T v BwWJOW* ov yap O.VTO

*l
fv eavToi TavTr]v eKeKTrjro rrjv Sui/a/xtj/ K.r.X. from which it appears that the
fineatoms which form the soul and especially its purest part, the mind or
reason, which has its seat in the heart, (I.e. 66) are the true source of
sensation, but that they can only act when confined within the body, on
leaving which they are immediately dissipated and no longer exist as soul.
Body by itself, i. e. the compound of grosser atoms known to us by the
name of body, is incapable of sensation, but when united with the finer
atoms of mind, it becomes sensitive to a certain degree. On the general
subject of the relation of soul and body, cf. Lucr. in esp. 230 287, where
he shows that either by itself is alike incapable of sensation. Taking this as
our clue, I think the only satisfactory way of getting over the difficulties of
the sentence is to suppose that the apodosis to the 2nd protasis has been
lost. This was the view of Lambinus who inserted the clause cur aquam
menti before adjunxit, changing et mente into mentem. Most of the modern
editors have followed in the same track. The text which I have given is
that of Baiter except that I go with Lamb, in omitting et mente, which
seems to have arisen simply from a misreading of the abbreviated mente:
when this was once taken as an Abl. it would naturally be joined with the
preceding sensu by an et. Sch. s reading runs the first question too much
into the second ; the first cur must certainly be followed by an adjunxit:
and it is also easier to account for the loss of the 2nd clause, if its end was
an echo of the 1st. How then will the argument stand ? The dogma
attacked is, in its most general form, that the first principle is divinely
animated water to which it is objected that we have here an unnecessary
;
combination of two principles if divinity is possible without feeling, why

:
add mind ? Why may not simple water stand for the first principle ? On
the other hand, mind is capable of existing alone, unconnected with any
if
body, why down to water? It is difficult to deal with the argument

tie it
from the ambiguity in the use of the word god If by god is meant the .
first principle, then the Epicureans would have allowed that this may
exist sine sensu. In their view senseless atoms are the first principles, and
they could have no a priori objection to senseless water holding the same
office. On the other hand, if the name god implies personality, then it is
plain that the first principle of Thales was not a god. Divine persons such
as those whom the popular religion recognized were as subordinate in his
philosophy as they were in that of Epicurus, but they are certainly not
more opposed to the former system than to the latter. The point of the
objection seems to be that a dynamical principle, like that of the older
Ionic philosophers, as opposed to the mechanical principles of Democritus,
is an irrational blending of two contrary principles, the materialistic and
the idealistic. In this objection Plato and Aristotle would concur, both
holding that the universe took shape under the influence of eternalj self-
104 BOOK I en. x 25.
existent, incorporeal mind 1 ,

-whereas Epicurus of course preferred the other
alternative and proclaimed the priority of matter. But the form given to
the doctrine of Thales in the preceding sentence would not be inconsistent
\vith a pure idealism indeed Minucius c. 19, quoting this passage says
;
that T. copied the Mosaic account of the Spirit of God moving upon the
face of the waters. We may therefore conclude that this form is due to
C. himself, and that the author whom he follows could have said nothing of
mind making all things out of water but only described in general terms
;
the combination of two principles. The use of the plural di after the sing.
deus may be intended to heighten the supposed absurdity of the dogma, or
it may be an allusion to the words already quoted irdvra ir\jpr) 6fa>v.
Another way of dealing with the sentence is to regard si ipse tempore as

an example of repeated protasis so Heind., Moser, Krische, Kulmer. As
:
the repetition of the protasis would be only admissible here, if the 2nd
protasis were really a restatement of the 1st, (see Madv. Fin. I 7, who calls
this passage graviter mendosus) we should then have to take mens as ex
plaining di, and sine corpore as explaining sine sensu, interpreting as fol
lows, if the gods, i.e. pure mind, can exist apart from feeling, i.e. from a
human body (we must take corpus thus if it is essential to sensation, for
body in the wide sense, including the elements, is sine sensu; see below on
Empedocles and Diogenes) why did he add mind to water ? But it is plain
that there is no logical connexion here between protasis and apodosis.
Nor is anything gained by reading motu for mcnte with Moser, Krische,
Klihner. Kr. defends the change by a reference to the polemic against
Anaxagoras just below, and to a passage in Philodemus p. 88 1. 30, where
allusion is made to philosophers who deify TUVS ov S firiKivrjdrjvcu Swap-evovs
T)TOVS evapyws dvai<T0TJTovs and explains as follows if it is possible for

;
gods to exist without feeling or movement, i. e. as pure incorporeal spirit,

why did he link them
to water, if mind can exist apart from body an in ,
terpretation which open to the same charge as Heindorfs.

is
Lastly it may be worth mention that three of the best MSS read sic for
si, on which Davies followed by Allen founds the text, sic di 2ôssunt csso
sine sensu. At mentem cur aquae, &c., and similarly Becker Comm. Crit.
p. 14 sic di sensu! sed mentem corpore? Krische points out the ob
jections to this. See for a discussion of the whole passage his Thcol.
LcJiren pp. 34 42, and Sch. Opusc. in 359. Other suggestions are given
by Fortsch Quacst. Tull. 5 8, and Stamm De libr. de N. D. interpola-
tionibus 16 21.
Anaximander. See Krische pp. 42 52. C. gives the ordinary ac

count of his doctrine in Ac. n 118 infinitatem naturae dixit csse a qua
cuncta gignercntur. If there were any consistency in the Epicurean
polemic, As first principle TO airtipov (like the Water of Thales) should

1
Though the latter held at the same time the eternity, not of unformed
chaotic matter, as Plato, but of the universe itself, still he constantly
that rb Kivoi V (mind) is <wm irporepov rod Ktvov/Jtivov (body).
have been identified with God, since we learn from Aristotle (Phys. in 4)
that A. considered this to be TO 6dov and to govern (Kvfifpvav) all things.
True, the aneipov was impersonal, but so was vdcop and therefore Augus ;
tine (G. D. vm
2) is justified in saying that neither
A. nor Thales were
theists in the proper sense. It seems however that later writers gave a
more mechanical aspect to the physical theory of Anaximander, which
they regarded as differing from that of Anaxagoras only in the fact that
the latter recognized vovs where the former had seen only an didtos KIIVJCTIS,
cf. Eitter and Preller 18 foil, with the notes from the Aristotelian com
mentators. So Plutarch (Plac. Phil. I 3, 4) finds fault with Anaximander,
but not with Thales, for making no mention of an efficient cause.
natives lliundos SO Stob. Eel. I 56 Ava. dirf^varo TOVS dneipovs
:
ovpavovv 6toi.s, and Plut. Plac. Phil. I 7 TOVS avripas ovpaviovs deovs, cf.
Zeller I 4 211. The words orientes occidentesque are to be understood of
the worlds which are continually being evolved out of the airtipov and
again absorbed into it.
deum intellegere : we can only conceive of God as eternal ,any other
supposition being opposed to the Epicurean TrpoXr^ts, cf. 43, and on this
use of intellegere 21 n.
26. AnaximeneS depa aireipov e$?7 TT/V dpxTjv tlvai, f ov Ta yivopeva,
:
TO ytyovoTa, KOI ra Kal Oeovs Kal dela yivfcrdai, TO. fie Xotrra e /c
cro/iei>a,
r<av
TOVTOV airoyovav, Hippol. I 7. This agrees with Philodemus p. 65, so far

as (see Lengnick Ad em. lib. de N. D. er Philodemo p. 15) and
it is legible
with Aug. D. vin 2 omnes rerum causas infinite aeri dedit, nee deos
C.
negavit aut tacuit (in contrast to his predecessors), non tamen ab ipsis
aerem factum, sed ipsos ex aere ortos credidit ; also Plut. Plac. Phil. I 3
ec TOVTOV TO. rrdvTa ylvfadai KOI ds avTov TrdXiv dvaXvecrdai otov fj ^vx^l
rj yfjLfTepa, df)p ovo-a, crvyKparfi /ây, Kal o\ov rov Kocrp-ov irvfiifia Kal drjp
TTfpif xti.Stobaeus (Ed. I 56) further tells us that he gave the name of
God and he adds the explanation that when the elements are thus
to Air,
deified we must understand that divinity is attributed to the power which
has its seat in the element. How then are we to account for C s extra
ordinary assertion that the air from which all things proceed and into
which they are absorbed is not itself eternal, but had a
beginning in time
(gigni] ? Kr. p. 55 holds that it arises from a confusion between the divine
air and the subordinate Gods who are produced from this air a more :
probable suggestion might be that a misunderstanding of the Greek,

it is
dr;p -rravra yiyvtTai passes into all forms [Mr Reid indeed thinks C. meant .
ffigni to be taken in this sense

= ytvea-ti euw, but this seems hardly
(i>
consistent with the following quod ortum sit.] I believe that C. is here
giving the view, which is stated more at length by Lucretius v 318, (of the
ether) denique jam tuere supraque quod omnem
hoc, circum continet \
amplexu terram: si procreat ex se

omnia, quod quidam memorant, recipit-
\
que perempta, \
totum nativum mortali corpore constat ; cf. what is said of \
air L 279, kaud igitur cessat gigni de rebus et in res \ reccidere, assidue
10G EOOK I cn x - 26-
quoniam Jlucre omnia comtat. In the Acad. II 118 the doctrine is correctly
stated infinitum aera, scd ca quae ex co orcrcntur definite: ffiyni autcm
terram, aquam, ir/nem, turn ex his omnia. See Krische pp. 52 GO.
immensum et infinitum : two words employed to express the single

Gr. cnrfifiov cf. n. on 2 pcrccptum ct cognitum. The former brings into
prominence the idea of space itself, the latter the boundaries which we
seek in vain. They are often joined, as in Div. II 91, so immcnsam ct intcr-
minatam H.D. I 54. \_Et seems to me to introduce the stronger word. To
say that a thing has never been measured, is not so strong as to say that
it is without end cf. Ac. II 127 exigua et minima.
;
J. S. R.]
Semper in motU :
Kivrfcriv 8e KCU ovros dt Stov Troiei 8t rjv KOL TTJV fj.era-
jSoXiji yivtvOai, Simpl. in Arist. Fhys. 6 a (quoted with other passages by

Zeller i 221 4 ).
quasi Ileind. adds vcro, but Fortsch cites several passages in which
:
quasi by itself has the ironical force, e.g. Vcrr. v 169, Plane. 62.
cum praesertim as if formless air could be a God, whereas it is
:
fitting that God should be most -perfect shape Cf. n 88 praesertim

of the .
cum sint ilia pcrfecta quam sollcrtius, and see Madv. (Fin. n 25)
haec simulata
and Mayor (2 Phil. 60) on this use. Literally it means particularly
when we consider that ,
but this often refers to a thought unexpressed,
as here the logical form of the preceding clause would be as if we could
possibly believe air to be a God .
The criticism on the doctrine of Anaximcncs, like that on Anaximandcr,

is nothing more than an assertion of its irreconcileability with the Epicurean
assumption of the eternity and human form of the Gods. In this C. copies
Philodemus, who charges the Stoics with denying the Gods whom all
worship and whom the Epicureans allow, av6 pa-trot i8e~is yap ov i/o/u foutni/,
aAXa df pas KOI irvcvâra KU\ aWtpas (p. 84). For pulchcrrima spade see n.
on 23 in quam fiyuram; for the arg. that all that is born must die, n. on
20 quod ortum.
Ch. XL Anaxagoras see Krische 60 68, Hirzel 9097.
: His frag
ments are collected and explained by Schaubach and others. There is
little probability in the tradition (Diog. L. n 6) which C. here follows, of
the connexion between Anaximenes and Anaxagoras. The doctrines of

the latter bear a much stronger resemblance to the Sicilian than to the
Ionic school.
primus voluit. This is in accordance with the statements of Aristotle
and the best authorities, but is in flat contradiction to the account of
Thales given above. The doctrine alluded to is summed up in the words
6fj.ov TTCIVTCI ^p^fjutro tfv, vovs be SiciKpivas 8tfKo(Tfj,r](Tf (Simpl. de cacl.
civTci
f.
145) also in Arist. Met. A 3,vovv tttrtv fivai, Kaddnep iv TO IS fwoir, KOI
(V rr/ (frvcrfi TOV ainov TOV Kocr/Jiov KCU TIJS rri^fcoj Tracer. Apparently C.
meant to paraphrase SifKoo-fj.^ by the words discriptioncm ct modum
desifjnari ct conjici, the order and measure of
all things was marked out
and effected by the power and the wisdom of the infinite mind But .
BOOK I CH. XI 26. 107
though this reading is supported by all the MSS, yet most of the later
editors have followed Rigalt and Davies in substituting motum for modum,
in order to suit the following motum sensui junctum. In confirmation of
this emendation they quote Arist. Phys. VIII 1, (frrjvlv
A. o/xoO TTOVTCOV
<jvTo>v Kal rfpfpovvraiv Bouhier, Heind.
Kivr]<riv fpiroifjcrai, TOV vovv, but as
and Lengnick point out, the original motion by which the cognate par
ticles were brought together was certainly not accompanied by feeling, and
therefore cannot be alluded to in C s phrase TO. s.j. In the Acad. II 118
C. goes into particulars with regard to the o/ioio/êpeuu, A. materiam
more
infinitam sed ex ea particulas, similes inter se, minutas, eas primum con-
4
fusas, posted in ordinem adductas csse a mente divina cf. Zeller I 880.
discriptionem. Blicheler has shown (Rh. Mus. n. s. xui 600) that the
word formerly written descriptio should be written discr. whenever it
implies distribution or arrangement, as in Senect. 59 where it is equivalent
to the 8taraa-<rtiv of Xenophon.
activity and feeling, i. e.

f
in quo sentiret. Epicurean objection :
rational life, cannot have its seat in what is infinite, nor is feeling possible
without impact This is again an appeal to the Epicurean assumption,
.
that rationality is only possible in a being of human form. The vovs of

An. is described by himself in the words aneipov tvnv KOI avroKparts Kal
fjifp.iKTai ovStvl xpj[i.a.Ti, dXXa fiovvos avros e eoovrou eorTiv...(<TTt
yap
\fnToTaTov TravTtov -xprj^drav Kal Kadapatrarov Kal yvdii^rfv ye Trepl natros
jrairav urêi Kal itr^vet fj-fyitrrov (C. s vi ac rations) Kal 6/cota e/teXXe eafcr-
6ai, Kal OKoTa ryj/,

Kal oKoIa vvv eari, Kal o/cola ecrrai, iravra 8iKo(T/jLrja t roo?,
Simpl. in Phys. 336. The last sentence reminds one of the fragment of
f.
Philodemus p. 66, where we read that mind was, and is, and will be
hereafter and that it rules and governs all things and superintends their
,
infinite combinations Though it is doubtful whether An. himself ex

.
pressly deified Nous, later writers were certainly justified in regarding it

as divine (Sext. Emp. Math, ix 6, Cic. Ac. I.e.) as is practically done by
Veil. here. On the other hand he is said to have been banished from
Athens for impiety in asserting that the sun was a red-hot stone (Schau-
bach Anax. frag. pp. 38 52, 139142), since as Plutarch says (Pericles 23)
they could not endure the substitution of irrational causes and blind forces
in place of the old divinities.
in quo non vidit in making : which statement he failed to observe .
So o?i sensit, non vidit, of Alcmaeon and Pythagoras below.

motum
sensui junctum this is the distinctive property of mens :
(sensifer unde oritur primum per viscera motus, Lucr. in 272). Thus
Aristotle says (Anim. I 2) that the ep,^vôv is thought to be distinguished
from a^fvx,ov by two marks Kivja-e nal alo-davfo-dai. i ru>
continentem here intrans. but trans, in 39. It may be taken with

:
sensui, repeating the notion of junctum, as we find mari aer continens n

117, cf. Ac. II 105, Fat. 44 where it stands with proximus ; or we may
take it absolutely in the sense of continuous without break whether in
103 BOOK i en. xi 2G.
time or space. Taking it in the latter sense it will refer to the one all-
pervading movement initiated by the Anaxagorean Nous, in contrast to

the innumerable disconnected movements of the Epicurean atoms. Ilirzcl
compares Cleomedes Met. I 1 dirdpov yap ovdevos tlvm tiwaTov fiei <pv<rii>
yap KaTaKparelv rf/v (pvcriv ovnvos TTIV.

in infinite in an infinite subject
: a more general expression for the,
preceding mens infinita, not, as Hirzel, p. 94, with a distinct reference to

the universe considered apart from mind, though when the unintelligible
metis infinita had been changed into the abstract infinitum, it could not
fail to suggest to an Epicurean the thought of the infinite void as its only
legitimate interpretation. To Anaxagoras the infinity of mind meant its

unlimited wisdom and power : here it is understood of a mind not bounded
in space or inclosed in body, but the Epicureans recognized no immaterial
existence except TO Ktvov, which can neither affect nor be affected, but
merely makes movement possible to bodies, <a<rd of ~\(yovrfs acrco/mroi/

elvai -rrfv -<^v^v p.nraidôvcriv. ovdev yap av fdvvaro ivoiiiv oure Tracrêii/ (Epic.
in Diog. L. x 67). Cf. below on Pythagoras 28, Plato 30, Aristotle
33.
neque sensum sentiret. The reading of the MSS is omnino quo

translated by Ku hner a sensation which the nature of the infinite
mind would experience without being itself moved by it governing quo ,
by pulsa. Sch. makes natura pulsa Abl. Abs. (rightly, as I think) and
governs quo by sentiret he proposes also to substitute ipsius for ipsa.
:
The meaning then would be a feeling with w hich it would feel without T
its own nature being moved . Heind. inserts tota from the quotation in
August. Ep. 118 and takes sensus of the infinitus Hie sensus mentis divinae
which penetrates all things, a quo sensu si pelleretur natura tota ipsa sensum
acciperet. Hirzel p. 95 agrees with him in making ipsa natura pulsa Nom.
and opposing it to the mcns infinita. It is denied ,
he says dass es
iiberkaupt eine andere Empfindung als d le in der Natur seller lebendig ist, in
der Welt gabe ; and to prove that natura may be thus opposed to the
divine Mind, he quotes 53 natura effectum esse mundum. Comparing the
objection to the pantheism of Pythagoras 28, cur autem quicquam igno-
raret animus hominis si esset deus ?, he considers that the present objection
isequivalent to saying dassjedes Wesen nur ein einzigcs Empfinden, nicAt
neben dem einigen noch ein frcmdcs, das gottliche, in sich haben bonne.
None of these explanations seem to me satisfactory Sch. and Ku. give a :
very harsh construction, and the latter s quo (sc. sensit) pulsa makes sensus
the cause, not the result of impact. Hirz. agrees with Sch. in retaining
the awkward construction quo (sensu) sentiret, and his explanation seems to
make the Epicureans attribute feeling to inanimate nature, a conception as
abhorrent to them as that of a soul of the universe. Heind. gives a good
sense, if there were an all-pervading mind then every thing would be
sensitive ,
but if that were what C. meant, he would hardly have expressed
it so obscurely. I think a clause is wanted to balance in infinite, and
should propose to insert in eo after omnino and to change quo into quod 1 }
translating nor did he see that feeling of any kind is impossible unless
the feeling subject is of such a nature as to be capable of tangible impres
sion , lit. nor feeling at all in that which did not feel from its very
nature receiving a shock In eo sentiret is a general expression for that
.
which is immaterial. [I understand the ordinary reading as follows, nor

can there be sensation at all, without the sentient creature becoming sen
tient by an impulse from without taking quo non-quin, and ipsa as ,
merely emphasizing the subject. J. S. R.]

deinde videtur in the next place, if he intended the infinite mind
:
to be a separate living creature (a afyQaprov like the Gods of Epicurus, <|a>oi>
as opposed to an element pervading all matter) it must have an inner and

an outer part but mind itself is the innermost seat of life, so it must be
:
clothed with a body. Since he objects to this, we are left with nothing
but bare unclothed mind, unprovided with any organs of sense, a notion
which it passes the force of our understanding to grasp Epicurus speaks .
to the same effect in Diog. L. x 66 (of disembodied soul) ov yap olov re

voiiv avrr]v alcr6avofj.fvr]v tv TW crvcmjuaTi KOL rals Kivrjcrfcri ravrais
(J.TJ
TOVTHfVT)i>
appears from Arist. Pol. I 5 TO ov a-vvea-TrjKev ( K "^v^rjs KOI irpu>Tov
o-w/xaror, and C. Tim. 4 intellegentiam in animo, animum inclusit in corpore

.
quam ob causam non est cunctandum profiteri hunc mundum animal esse.
. .
In Lucr. ill 136 144 we read that mens or animus has its seat in the
breast, while the rest of the soul (anima} is disseminated throughout the
body ; in 230 foil, one ingredient in mens is said to be a nameless element,
not found in the anima, nam penitus prorsum latet haec natura subestque \
nee magis hao infra quicquam est in corpore nostro aique anima est animate \
proporro totius ipsa \

273 275
ex quo nominetur : to justify the name .
[Cf. in 36 animus ex quo
animal dicitur, Tuse. I 21 if animus non est, then frustra animalia appel-
lantur. J. S. R]
27. properly gives the reason for aperta mens, but the
quoniam :
contemptuous brevity with which the Epicurean argument is stated has

compressed two clauses into one, and quoniam placet now serves as a
protasis to the principal sentence.
qua sentire possit : Bouhier adopted this reading from the quotation
in Aug. Ep. 118, in place of the quae of the MSS.
fugere notionem to transcend the comprehension of: man s under
standing .
"Forfuff. cf. Tusc. I 50 tanta est animi tenuitas ut fugiat aciem,
Leg. Man. 28 hujus viri scientiam fugere. Vim et notionem is a sort of
hendiadys for vim noscendi.
Alcmaeo a younger contemporary of Pythagoras (Krische pp. 68
:
78). He held the soul dddvarov flvai 8ia TO eotKtvai rols ddavdrois, TOIITO
1 The two words are constantly confused in the MSS, see C. F. W. Miiller
Fleck. Jahrb. 1864.
110 BOOK i CH. xi 27.
8 virdp\fiv avry coy del Kivovfiitrg KiviicrQai yap KOI TO. 6fia naura crvi/tx^s dei,
rovs d&Tfpas KOI TOV ovpavuv oXoi/, Arist. An. I 2. 17.
vfKrjvriv, TjfXioi , As
usual the criticism consists merely in the assertion of the irreconcilability
of the doctrine criticized with the Epicurean assumptions. Epic, held that
the stars and the soul were compounded of atoms and therefore dissoluble ;
Ale. held that they possessed the property of self-movement and were
therefore immortal.
nam Pythagoras. On the elliptical use of nam in passing from one
point to another, like autem, quid, jam, see Nagels. Styl. 196, Draeg.
348 4. Mayor on Juv. x 204. Here the thought omitted is why speak of
his friend P. for he is guilty of even greater absurdities . Cf. nam Par-
inenides just below; namAbderites 63, in a list of irreligious philosophers;
nam Phaedro of Epicureans; nam justitia...nam furtis in
93, in a list
recounting the virtues in 38 nam quid ego de Consolatione dicam? in giving

;
a list of his writings Div. n 3; nam de angue, nam Dionysi equus, nam quod
Stellas aurcas in a list of portents Div. n 65, 67, 68, nam titrato Ac. I 34.
I think it is a mistake in Shilleto (Thuc. I 25) to endeavour to

explain this
use both in nam and yap. by referring to a supposed earlier meaning of the
two words nam, he says, is nearly equivalent to the German ndmlich
for, whatever may have been the original meaning, the word is coloured by
its preponderating use, which gives it its special sprightliuess as a particle
of transition.
animum carperentur. See Krische 78 86, Zeller i 3S5 4 foil. 412
Heinze Logos 179. This doctrine is also ascribed to P. in Senect. 78
foil.
Pythagoras Pythagoreique numquam dubitarunt quin ex ttnircrsa, mente

divina dclibatos animos habcremus, and in Sext. Emp. Math, ix 127 e virap-
X ftviJ Vfvfj.a TO 8ia iravros TOV
KOCT/JLOV StrJKov ^vx^s rponov, Diog. L. VIII 25
dvOpunrois aval Trpos Gcovs crvyyfvfiav Kara TO ^.tTt^fiv uvdponov dtppov...

(ivai Se TTJV tyvx*]f dno<nva(Tâ aldepos KCU TOV deppou xal TOV tyvxpov...
dddvarov T* fivai avrrjv eVeiS^TTfp KOI TO d(p ov aTrecrTraorat dddvaruv
(o-Tiv. This is the exoteric side of the Pythagorean doctrine modified, as is
probable, by some Stoic commentator who wished to claim the authority
of P. for his own pantheistic system. The statement in the Ac. n 118
Pythagorei ex numcris et mathcmaticorttm initiis proficisci volunt omnia is
more in accordance with Arist. (Met. I 5, xiv 3, &c.), who also gives a
different account of the Pythagorean psychology (An. I 4 compared with
Plato Phaedo 85), some call the soul a harmony, some say that it con
sists of the motes in the sunbeam or the cause of their movement On the .
religious ideas of the Pythagoreans see Zeller I 418 foil, and cf. C. Leg. n 26
bciie dictum cst ab co turn maxime et pietatem et rcligioncm versari in animis
cum rebus divinis operam darcmus. The most complete account of the
Pythagoreans is to be found in Chaignet Pytkayorc ct la, philosophic ijytha-

goricienne, 1873.
intentum per :
pervading ,
lit. stretched through, like the warp in
the fabric .
BOOK I CH. XI 27. Ill
non vidit mundo. Epicurean polemic if each soul is a part of the :
divine soul, then (1) the separate existence of human souls must cause a
laceration of the universal soul, (2) when the individual soul is conscious of
pain, a part of divinity is in pain, (3) each soul must partake in the infinite
knowledge of the universal soul, (4) it is impossible that an incorporeal
soul could be united with a material world. For obj. (1) cf. 24 dei membra
ardcntia: it is of course merely straining the metaphor of carperentur.
Both this and the following obj. are based on the Epicurean assumption of
perfect happiness as essential to divinity. On the Epicurean pessimism
(quod plerisque contingerei) see 23 n. Obj. (4) is inapplicable the writers :
who attribute to P. the derivation of the human soul from the divine
represent him as materializing both under the form of fire or aether.
distractioneBa. adopts Euhnken s conjecture detractione referring
:
to the separation of each soul from the universal soul ; but the MS reading
may be defended as expressing the division of the universal soul among a

number of human souls : animus detrakitur de deo, but deus distrahitur in
animos.
28. infixus properly of a solid ; infusus, of a liquid.
Xenophanes. Krische 86 97. Elsewhere C. gives a more correct ac
count, cf. Ac. II 118 Xen. unum esse omnia, neque id esse mutabile, et id esse
deum, neque natum unquam et sempiternum conglobata figura; De, Orat.
in 20 veteres illi (sc. Eleatae) omnia haec quae supra et subter, unum esse et
una vi atque una consensione naturae constricta esse dixerunt, &c. As to the
infinity of the universe Arist. (Met. A. 986 b.) distinctly tells us that while
Parmenides made the One Treirfpacrp.fvoi>, regarding it from the ideal side,
and Melissus, regarding it from the material side, made it uneipov, Xeno
phanes ovSev dXX tls rov o\ov ovpavov a7roj3Xe\//-a? TO tv tlvai
8iecra(pTJi i(rfv
(prja-i TOV 6fov. In the Aristotelian treatise, Melissus, however (c. 4) it is

argued that, if God is spherical (as X. affirmed) he must also be finite,
cr(f>aipofi.8rj
uvra avdyKrj Trepas %Xtlvt whence later writers attributed this
doctrine to him, e.g. Galen, Hist. Ph. HI 24 tlvai rrdvra Kal TOVTO i/jrdp- ei>,
Xfiv deov TTfirepaafj-fvov, \oyiKov, a^fTa^\r]Tov. On the other hand we read

(Meliss. 2) that X. supposed the earth to extend downwards and the air
upwards to infinity which may have given rise to the representation of his
doctrine here followed by C. or this may have arisen, as Krische thinks
(p. from the confusion between the infinite in time (diSiov) and the
91)
infinite in space (aTreipov] cf. Meliss. 1, and Zeller i 4 494. One might have
expected to find some reference here to the noble protest made by Xen.
against the debasing ideas connected with the popular religion, but the
Epicureans in their allusions to other philosophers only thought of exalting
their own master, and Xen. s ridicule of anthropomorphism would make
his writings especially distasteful to them. The fragments of Xen. were
collected and explained by Karsten, 1830.
qui mente voluit esse. Sch. (in loe. and Neue Jahrb. 1875 p. 685
foil.) takes praeterea injlnitum as a separate clause, translating he held
112 BOOK i cn. xi 28.
the rational universe to be not only infinite but God he allows however ;
that he knows no example of praeterea quod used in the sense of praeter

quam quod ; and if C. had meant this, why should he not have said simply
d.? I think too the context shows that injinitum must be taken as
et inf. et
belonging to the subject ; Veil, objects not to TO irav being called uirttpov,
but to TO anfipov being called Beov. And the same appears from the
quotation in Minucius c. 19 Xen. notum est omne infinitum cum mcnte dcum
tradero. I believe that C. is translating some such original as TO irav,
\oyiKov ov Kal aKtipov, 6tov flvai, and that he has here turned a quality
into an independent substance, as was done above in the case of Thales, and
also of Democritus ( 29). Then praeterea quod esset (or perhaps praeterea
alone) seems to me a gloss intended to soften the apparent contradiction
in the idea of TO irav in which mind is not included. For omne TO irav, =
cf. Die. 103 quod in natura rerum omne esse dicimus, id infinitum esse.
II.
[I am inclined to think that X. used annpov in the sense of indefinite and ,
that the true reading here is propterea, not praeterea X. s God was God
just because he had no definite organs (ov\os 6pa &c.) like the anthropo
morphic Gods. J. S. R]
de ipsa potest esse. Epicurean polemic as regards the divinity of :
mind, Xen. is open to the same criticism as Thales and Anaxagoras (for why
did he combine mind with infinity ? and if it is unbodied mind, how can
that feel ?) as regards the divinity of the infinite, he is even more to
:
blame, for vacancy is the only infinite, and in this there can be no feeling
and no connexion with any thing external (such as mind) since it includes
all things in itself. There seems no ground for Kr. s supposition that
conjunctum is used in the Lucretian sense (i 450) of a property for void, ;
no less than the atoms, has conjuncta in this sense nor again for Hirzel s ;
view that it is synonymous with continens in 26. The easiest reference is

plainly to the preceding mente adjuncta, and if so, it is an additional argu
ment against the genuineness of the weak addition praeterea quod esset,
which would just serve to turn the edge of the criticism.
Parmenides see Krische 97 116. : The fragments are collected
and explained by Karsten (Amsterdam 1835) and Mullach Frag. Phil.
vol. I 109 130. As X. s theology was found in his account of TO ov,
any rational investigation of the development of theological thought
would have shown us in what respects his disciple s view of the TO ov
differed from his but the Epicurean critic has no eye for anything
;
but names, and finding the word 6tos occurring frequently in P. s popu
lar account of the phenomenal world, he confines his attention to this,
regardless of the fact that, whether named or not, the idea of divinity
is as much involved in P. s higher philosophy as in that of many of
his predecessors, and also forgetting that the cosmical system of Par
menides is in the main taken from Pythagoras and should have been
criticized under his name. The doctrine here alluded to is given by Stob.
cl. I C. 22, II. crTf(f)ai>as
dvai TTfpnrtTrXcyfjLti as tVaXA^Xovr, TTJV p.ti>
e /c ToO
dpmov (the fine element of fire) rr]v 8e t< TOV TTVKVOV (the gross element,
earth,) HIKTOS 8e XAus e/c
(pa>To$
KOI crKorovf fj.(Taf-v TOVTMV Kal TO irfptf\ov
8e Tracras Tfixovs crrfpfov vrrapxetv, v(fS
8iKT]i>, TruptuSr/s v 8e crup./urya>i> Trjv
(the fiery ring just mentioned which lies in the middle of

all the composite rings) anao-ais roKta Traarjs Ktvijtrecas Kal yeveo-fcas vuap-
X*W) rjvTiva Kal 8aip.ova Kal KvficpvrjTiv KOI K\r]8ovxoi> 6vo[j.dfi, 8iKT)v Tf /cui
dvuyKTjv. From
this it is plain that C. is mistaken in ascribing divinity to
the orbcm qui cingit caelum. It is the innermost fiery circle surrounding
the dark globe of the earth which is divine according to P. Probably C.
in his haste confused this with the ninth all-embracing sphere of the
Somn. Scip. 4 summus ipse deus, arcens et continens ceteros, in quo infixi
sunt qui volvuntur stellarum cursus sempiterni. In Ac. II 118 we read
illi
that P. sfirst principle was ignem qui moveat terrain quae ab eo

formetur,
which agrees fairly with Theophrastus quoted in Zeller 4 1 p. 522 8vo -rroifl
Tas dp%as Trvp yrjv, TO jJLfv
<al TO 8e cas aiTlOV Kal TTOIOVV. Colotes,
a>s
v\r]i>,
one of the leading disciples of Epic., wrote against Parm. as we learn from
Plut. N. p. 1113 foil., but there is no resemblance between the criticisms
which we find there, and those contained in this passage.
nam : see n. on 27.
commenticium see 18. It suggests the more fanciful character of
:
the tenets here discussed in contrast to the preceding. For efficit we

should rather have expected effingit, unless we retain the old reading simi-
litudine (preferred by Sch. Opusc. in 360) in the sense he makes out a
fanciful sort of thing by the help of the similitude of a crown .
continente orbem : a shining ring of unbroken fire ,

i.e. not com
posite.
qui cingat. The later editors have followed Ernesti and Heind. in
reading cingat required by the or. obi. instead of the cingit of the MSS.
Sch. Opusc. in 307 gives many exx. of the interchange of the moods in MSS.
in quo potest. Epicurean polemic this offends against our assump :
tion as to the human form of the Gods and the impossibility of sensation
except through the medium of bodily senses.
multaque monstra modi is inserted after ejusdcm by most edd. and
:
no doubt the omission would be easy before monstra, which in that case
would be the Ace. governed by efficit. The monstra however which follow
(helium, &c.) are hardly ejusdcm generis with the a-Tffpafrj and the recur ;
rence of the phrase immediately below inclines me to adhere to the MSS.

Ejusdem will then refer to P. and form part of a new sentence, of which
monstra will be the subject. Onportenta cf. 18 n.
quippe qui delentur. This is distinctly stated with regard to cupi-
ditas by Aristotle Met. i 4, where he says that some approach to the
recognition of a final cause was made by those who assigned as a first

principle epwra v tnidvp-iav, olov Kal n. from whose poem Trepi <pv<rj)s
he then quotes the line Trpcuricrroi/ "Epcara

Oewv /iqruraro /LUJ>
M. C. 8
] 14 r.ooK i CH. xi 28.
Though the contrary principle belluin did not play so important a part in
P. s system as Empedocles, yet it may easily have been introduced
in that of
mingling of Light and Darkness, Male and Female,

in the description of the
of which the following lines are preserved to us (R. & P. 151, Mullach
Frag. I
p. 127) iv Be /lecrcp TOVTUIV âip.aiv fj
iravra Kvfttpvq. \ iravrj) yap
(TTvytpnlo TOKOV Koi ^.iîos opx ) Tre^Troucr 7
I appfvi 6rj\v p.iyr)vai, tvavria
fi avtJis | Hpo-ei/ 6i]\vT( pco. A fragment of Philodemus probably refers to
this part of P. s doctrine, as the name Ilnpfj.fi fi^rjs occurs just before (p.
05), TOV Tf TTpWTOV OfOV a\j/V)(OV TTOielf, TOVS T y(Vl O)fJ.(VOVS tlTTO TOVTOV T(l
p.fv avra rots Trade crtv rols

dvdpuinnv ;. From this we may explain rrtpl
1
the Epicurean polemic in the text: if P. deified human

passions our
experience shows that these are liable to be affected by disease, sleep,
old age, &c .
cetera :
e.g. 1*77
and avnyKrj mentioned in Stob. 1. c.
ad deum revocet brings them under the head of deity i.e. makes
:
,
them divine, cf. 119 ad rationem rcvocatix, Die. n 00 ostenta ad conjw-

turam revwairf.ur. The later edd. have corrected the Ind. of the Jiss in
accordance with Ciceronian usage, sec Draeger 491, Sch. Opusc. in 1308.
eademCLUe omittantur. Parm. is said to have written largely 7re//
livrpuiv but we are not told elsewhere that lie attributed divinity to them.
On the omission of dt cit (with eadnrii) cf. 17 n. The reference is to ad
deum reroct t. In alto i.e. in the case of Alcmaeon.
ch. xn 29. Empedocles : see Krische 110 130. The fragments are
collected and explained by Karsten (very full notes), Mullach and others.
Lucretius I 71(! 733 speaks in a very different tone of the glory of Sicily
whose inspired verses set forth his discoveries in such wise -ut, ci.v humana
videatur stirpe crcatus but we learn from .V. J). i 93 that Epicurus and
,
some of his disciples wrote against him. In Ac. n 74 C. says of him
dignissimum rebus Us do quibus loquitur sonum ftnidcre ridetar. The

numerous fragments of E. s poem ir(p\ 0vo-ey show how capriciously the
authority, whom C. follows, selected his facts. In addition to the four
elements, deified under the names of Zet/ s or "H^tuoros (tire), "H^?; (air),
Nijtrm (water), Ai Swi/evs (earth) E. treats as divine the active principles
Nti/co? and A^poSi nj), the all-including Sphere 20aipoy
îXorr/s (also called
(6 e v8aifj.ovfa-raros supreme Law ( Ai/dy<7/), the
8 >s Arist. Met. in 4J, the
gods and daemons of the popular religion, the souls of good men. The
criticism is equally careless.
peccans among other blunders
:
,
cf. 31.
deorum opinio :
<>bj. gen. in his religious belief, so opin. cjus below,
diciiiatioiiis opin. ]>elief in divination l)ic. ir 75; but op. de dix X. J). in
11, cf. Draeg. 203, Koby 1318.
naturas : cf. 22 n.
quas et nasci est. Lucretius, who gives what is on the

perspicuum
whole a the system of Empedocles in I 752 802, urges the
fair criticism (if
same objection, but E. himself distinctly asserts the opposite, (pvais oi!Si/oj
BOOK I CH. XII 29. 115
tcmv dtravTmv \ GVTJTCOV ovSe TIS oOXoêVov davaroio TfXfvni \

aXXa /JLOVOV piis
Tf 8tdXXai s Tf fuytVTUf K TOV yap fj,fj tovros d/jujxavov ion yfvtaQai,
| \
TO
T fov f6X\v(rdai dvi]vv(TTov KOI aTrprjKTOv 98 108 Mullach. \
sensu carere : the same argument as before : there can be no sen

sation without a sensuous organism.
Protagoras see Krische 130 142. : The theological views of P. are
stated again in 63 and 117, but without the words qualesve sint, which are
1
also omitted by Diog. L. IX 51 Trepi p.ev OVK e^to tltlfiKU uCff

6ea>i> tor flcrlv oi/ff
<as ov< flcrlv TroXXa yap TO. KaiXvovra eZSeVcu, fj re a S^Xorjjy Kai /3paî>?
<av 6
/3ios rov dvdpcanov. The first w riter who

r
gives the fuller form is Timon the
Sillograph (B. c. 279) quoted by Sext. Emp. ix 57 II. Otovs Kareypai/ OVT
fidevai ovTf dvvacrdai omroloi TIVIS fieri KOI oirtces ddpr]<Ta(rQa.i.
\
It is
probable that Philodemus reported the doctrine in this form, for though
there is no direct mention of Prot. in the existing fragments, yet in the
summary at the end of the controversial portion of his treatise, allusion is

made to TOVS aryveurrar ei Tives fieri 6eol \tyovras, T)
noioi Tives flaw,
p. 89,which can only refer to him.
habere quod liqueat to be able to make up his mind :Cf. n 3 si .
haberem aliquid quod liqueret, Ac. n 94, and the legal j.\r L. (Cluent. 76). .
quicquam suspicari to have the faintest idea : .
Democritus see Krische 142 163, and nn. on ^V. D. i 120 where his
:
theology is more fully discussed. Epic, is charged with ingratitude towards

him 93. Lucretius though often dissenting from him in points of detail
always speaks with respect of that Democriti quod sancta viri sententia
ponit.
imagines earumque circuitus = imag. circumeuntes. On the use of
hendiadys cf. Zumpt 741, SeyfFert Lael. pp. 191, 198, Draeger 311, 9.
It is a figure often employed by C. in translating from the Greek, and not
unfrequently we find a complex idea misinterpreted by being thus broken

up into its component parts, see nn. on 25 (the mentem et aquam of
Thales) 28 (mentem et omm of Xenophanes). Here it is intended to have
a burlesque effect.
in deorum numero refert. Heind. followed by Klotz (Adn. Grit, i
5) reads numerum against the MSS, as we have ref. in deos 34, repono in
deos 38 ;
but the Abl. is the more common construction after repono, e. g.
in vestigia reponere deorum numero reponere II 54, so in

37, sidera in
47, 51, cf. Zumpt 490 on the compounds of pono, Draeger 298 c. We
might make a distinction between the meanings of refero as it was followed
by Ace. or Abl. translating the former to put him on the list of the Gods ,
the latter to return his name in the list of the Gods .
scientiam intellegentiamque nostram :

again hendiadys =animum
nostrum scientem et intellegentem, Sch.
neget esse quicquam sempiternum i. e. any compound. Atoms :
and void are of course eternal to D. as to Epicurus, but the former had
not thought of saving his Gods from wasting and disturbing influences by
82
11G BOOK I en. xii 29.
placing them in the intcrnunuUn. They are therefore mortal, 8v<r(f)d<ipTa
fjLtv, OVK. atpdapra 8t (Sext. Emp. ix 558) and cannot pass the Epicurean
test.
Diogenes (Krischc 1(53 177) distinctly attributed reason to the air,

making it the principle of life and understanding in man, and the sovereign
of the nnivcr.se ;
in his own words quoted by Simplicius (R. and P. 03
foil.) avdpamos KOI TO. aXXa a>a dvcnrveovra uei TU> at pi /cut TOVTO avTolvt
Koi ^VXTJ ecrri Kdl vorj<Tit
....Kill [J.oi
8oKtei VTTO TovTOv TTavTa. Kvfif pi>(i(T0ai.
We also learn from Theophrastus that he attributed sensation to air
(R. and uxnrtp TO Qv KOI TO (fopovtlv

P. (!(>) dtpi Kal TUS altrd/]0~eis TU>
avfiTrrei, and spoke of o tWoy drjp (the breath or spirit of man) as fjm<pi>i>
popiov TOV dfov. In the Philodemian fragment p. 70 he is referred to in

the following terms, A. firaivtl Tov"Op.rjpov cor ov p.v6i<u)s
oXX* d\r)da>s v?rep
TOV deiov 8itih.fyp.fvov TOV dcpa yap avrov At a vofJiifceiv rf)T)(rlv e~fi8fj nav
with which Xauck on Philodernus, in Melanges Grc co-
(I8f vai TOV At a X/yet ;
Romains, St Petersburg, 1^(54, compares the interesting passage in the

comic poet Philemon (Meineke p. 391) ov ov8e fls \f\rjdfv ov8e ev TTOIU>I>
\
ov8 av Troiijcrav, ov8e 7re7rotr;Kco? TraXnt j

OVTC 0fos, OUT avdpaiTros, OVTOS
flfi e
yw j A.TJP, ov av TIS 6i>o/j.do-(if
KOL At a.
quern sensum del: reiteration of the old polemic, see under Em-
pedocles, Parmenides, Anaximenes for sennit m, under Parmenides an 1
Anaximenes forfiffuram.
30. jam a transitional particle like na/n,
: which some read here :
lit.
by this time next we come to Plato.
Plato Krische 181 204. The fact that we have, in this 2nd criti
:
cism of Plato, no reference to the former contained in 18 24 is one

of the arguments alleged to show that this whole section was inserted as
an afterthought. The charge against Plato is (1) inconsistency: at one
time lie denies the possibility of naming God and forbids us to inquire
into his nature, at another he tells us that the heaven, the stars, the
souls &c. are Gods; (2) these assertions are not only inconsistent but
false in (3) particularly the assertion that God is incorporeal.
themselves ;
"With the
exception of Sch. all the edd. seem content to understand incoii-
stuntia of the first two assertions, that God cannot be named and that he-
ought not to be made the subject of investigation; but as these art-
evidently quite consistent, Sch. holds that the opposition lies between them
on the one hand and the assertion of the incorporeal nature of God (rji>
I,
vero do-co/Liaro!/)
on the other. He allows that the grammatical connexion
of the two sentencesis very different from what we should have expecte 1
ifthey were intended to have this relation to one another, but offers no
explanation or suggestion. It seems to me plain that, as the latter
stands, it is impossible to suppose them thus related and no less plain ;
that the sentence beginning with idem (a word constantly employed to

mark the coexistence of two apparently inconsistent facts) refers back
to the qui in Timaco of the first sentence. The opposition between
the 1st (MS) sentence and the variety of positive assertions as to the Deity
in the 3rd (MS) sentence, is much more glaring than the opposition
between the 1st sentence and the one negative assertion of the 2nd
sentence. Besides the idea of inconsistency runs through the 3rd sen
tence, -whereas it is entirely absent in the 2nd. I think also that the
repetition of et is intended to point the contrast, after having spoken as

he did in the Timaeus and Laws, we find him in both asserting not only
that we can name God, but that there are any number of substances which
we may call by that name Taking it then as certain that the opposition
.
lies between the 1st and the 3rd sentences,! have little doubt that the 2nd
and 3rd have got misplaced. Compare the transposition in 5 of the
sentences beginning qua quidem and multum autem, that in 88 and
97, and many similar instances in Muuro s Lucretius, see his Intro
duction p. 20 foil. ed. 1, also Miiller in N. Jahrb. for 1864, p. 144. In the
present case and also in 5 the transposition may be explained by sup
posing the misplaced clauses (Sunt vero and Qua quidem} to have been
added on revision by C. himself, but wrongly inserted by the scribe. See
below on idem in Timaeo.
longum est : see 19 n.
inconstantiaGrote (Plato n 161) applies this censure more generally.
:
The discrepancy between different dialogues is partly to be accounted for

by the change in Plato s own sentiments during the course of a long life,
partly by the different aim and style of the particular dialogues, scientific,
popular, allegorical.
in Timaeo :
p. 28 C. TOV fj,ev
o*i>
iroirjTfjV KOI irarepa rovde TOV TTOVTOS
evpelv re fpyov Kai fvpovra els iravras dfivvarov \eyfiv, translated by C. Tim.
2 atque ilium quidem quasi parentem hujus universitatis invenire difficile,
etcum inveneris indicare in vulgus nefas. The passage was much quoted
by the early Christian writers, e.g. Minucius c. 19 Platoni deus est mundi
parens, artifex animae, caelestium terrenorumque fabricator, quern et invenire
difficile prae
nimia et incredibili potestate, et cum inveneris in publicum
dicer e impossibile praefatur. Eademfereet ista quae nostra sunt. On the
other hand Celsus made use of it against the Christian preaching of the
Gospel to the poor, to which Origen (vn 42) replies that the Christians not
only affirmed with Plato that it was difficult to discover the Creator, but
that it was even impossible for man to do this, except for those to whom
the Son revealed Him. Clement of Alexandria, commenting on the words
of Plato, says that, in using of the Ineffable such names as ev fj rdyadov f/
vovv 77 aura TO ov f) TTdTtpa rj Qeov rj drjpiovpyov rj nvpiov, we do not profess to
name Him truly, but employ various terms as a help to the feebleness of
our own understanding, Strom, v 12 83.
in legum censeat. As we have had occasion to suspect misrepresenta
tion in cases whereit was difficult to arrive at
complete certainty in regard
to the doctrines referred to, it is a satisfaction to be able here to con
front the accused with the accuser, and prove the groundlessness of the
118 BOOK I CH. XII 30.
charge. The passage alluded to is vn 821, where 6 Adrjvalot, speaking the

authors sentiments, says there is something very surprising in our notions
about astronomy, TUV (ifyiarov 6ei>v K.a\ o\ov TUV KU<T[J.OI> <$>ap.iv
ovre r)Ttlv
Stiv ovTf TroXvTrpayiJ.ovf iv TIIS ulr ias ( pevvuivTas ov yap ovi? oaiov tiviu, but
true piety requires just the opposite. We ought to carry our inquiry into
the nature of the celestial deities (the Sun, Moon, &c.), at least so far as to
enable us to avoid such blasphemy as men are guilty of, when they call
them wandering stars, and confound the rates of their movements . It is
plain that the word (pap.ev introduces, not a sentiment of Plato s, but that
of the Athenian public, who had banished Anaxagoras and put Socrates to
death on a similar charge. Plato s own view comes out still more clearly
in bk xn 9G6, where he argues that astronomy rightly studied is the foun
dation of true piety.
non censeat negative used as in ov (frijui, cf. Off. I 39 Rcgulus captivos
:
reddcndos non ccnsuit.

idem et in Timaeo. Assuming that quod vero comprelicndimus has
been misplaced in the MSS, we may suppose that the present clause was
originally connected with the preceding, (jam- do Platonis censeat) either by
a aim which has dropped out between qui and in Tim. so as to make idem
dicat the apodosis, or simply by the continuance of the Subj. constr. in dicat.
The former would be after the pattern of 121 cum cnirn optimum naturam
dicat csse, negat idem &c. the latter of Off. I 84 inventi multi sunt qui non
modo pecuniam sed vitarn ctiam profundere pro patria parati essent, idem
(
but yet ) yloriae jacturam ne minimum quidcm faccre vcllent. After the
dislocation had taken place, the sentences would naturally be altered so
far as to enable them to stand alone.
et mundum accepimus: see 18 n. These are all subordinate

divinitiesowing their existence to the good pleasure of the one Father and
Creator. So we read (Tim. 34) of the plan pursued by the overliving God
in forming the God who was to be (i. e. the world), and in p. 92 this created
God is called the visible image of the invisible God. The name ovpavos is
sometimes used of the at other times confined to the starry heavens
K.6<rfj.os,
as opposed to the earth. Beside the passages already quoted, showing the
divinity of the stars, see Tim. 40, where the Demiurgus is said to have
made the earth, our nurse, the guardian of day and night, the first and
oldest of the gods oaoi evrus ovpavov ytyovao-i. In the same passage Plato
affirms his belief in the deities of the traditional religion (cos quos majorum
institutes accepimus) the children of Heaven and Earth, and tells us that
they, like the celestial deities, acted as subordinate agents in the creation
of man and the other animals, receiving from the Demiurgus a separate
divine particle to be the nucleus of each human soul (41 c. foil.) But
when C. says that Plato deified animos, he probably alludes to Leg. X.
892 foil, where it is proved that soul, as the self-moving substance, must bo
prior to body, and then (899 B) the conclusion is drawn that, since soul or
souls have been shown to be the cause of all movement, and since they are
dyadai iracrav dptrt]i>,

6fovs avTovs fivai (pijcrofj.ti ,
tre eV croj/iatrii eVoutrat,
fcoa oira, KOCTÔIXTL travra ovpavuv, eire 07777 KO.I OTTO)?.
ut Graeci dicunt dawnarov there seems no reason for doubting the

:
genuineness of these words, as Heind. and Ba. have done see n. on pkysio- ;
logiam 20. There is a special reason for adding the Greek here, as the
Latin equivalents were not introduced till later, incorporalis appearing
first in Seneca, incorporeus in Gellius. The doctrine that all that is
corporeal is in its own nature mortal, yevvtjrov Kai runs through <p0apToi>,
the whole of Plato (see 20 n.) and we find the unseen, which is eternal,
contrasted with things seen and temporal in Tim. 28 ; but it is only the
Demiurgus who is essentially incorporeal; many of the inferior deities
are clothed in bodies.
id intellegi non potest a divine incorporeity is inconceivable cf.
:
,
27 on Thales. The absence of feeling involved absence of forethought and

absence of pleasure, see 48. C. s own opinion is given Tusc. I 50, where
speaking of those qui nequeunt qualis animus sit vacans corpore intellegere et
cogitatione comprehendere, he says quasi vero intellegant qualis sit in ipso
corpore; and a little further certe et deum ipsum et divinum animum corpore
liberatum cogitatione complecti volumus. Again Tusc. I 71 dubitare non
possumus quin nihil sit animis admixtum, nihil concretum, nihil copulatum,
nihil coagmentatum, nihil duplex. Quod cum ita sit, certe nee secerni nee
dividi nee discerpi nee distralii potest, ne interire quidem igitur. Plato
argues against those who identified matter and existence, TCLVTOV KO\ <ra>na
oixr iav opi&nevoi in the Soph. 246 foil, where the term daa>p.aTov occurs.
31 Xenophon: see Krische 204 234, Philodemus p. 71 V rois
Sej/otpcGiro? d.7TOfj.vr][j.ovfviJ.a(Tiv ov% opaadai <f>rjcnv

rov 6(ov rr]v fiopcprjv dXXa
rupya. The passage referred to is quoted by Clem. Al. Protr. 71, Strom, v
109,and by others among the early Christian writers it occurs in Mem. :
iv 3 13, where Socrates says that Euthydemus will soon be convinced

of the providential government of the world, if he is content to see the
Gods in their works without waiting to see them in bodily form, av pev
is ecor av ras p.op(f>as
rtav 6f<Hv
tSflr, aXX eapKrj <TOI ra tpya
rtâv roi/s dfovs, a very different assertion from
opwj/ra crepea-Sai *cai
that of the Epicurean critic here, who would identify this with the view
just before attributed to Plato (deum nominari non posse, anquiri ncn
deberc). The next assertion et solem et animum, deum is founded upon
the same passage of the Memorabilia, where Socrates illustrates our
inability to look upon God by the parallel case of the sun, d TTOO-I
(pavtpos 8ouv fivai 77X10? fTTirpeVet TOIS dv&pa>irois tavrov aKpiftcas opav,
ov<
dXX tav TLS avrov dvai8u>s (y^fipij dtaadai TTJV u^riv afpatpflrai, and of the
soul dvdptairov yt ^v\^, fj tijrep TI KOI aXXo TUV avdpcoTriKav TOV deiov
juertêt, ort p.iv /3acriXei!et tv tfinv 8e ov 8 avrrj. It is unne

<pavfp6v, oparat
cessary to say that in neither case does X, make the assertion attributed
to him in the text. Thirdly it is stated that X. speaks of God at one
time in the singular, at another time in the plural. This no doubt is true,
1-20 LOOK i en. xn ,31.
not exclusively of X. but of the greater part of the (ireek philosophers

(as even of the critic here both in popular speech (in Plato Epist. 13
2f>)
p. 363 13 it is made the sign to distinguish between the esoteric and exoteric,
Ttjs /j.eif yap cmovSaias e7ri(rroAf}r6tos np^tt, 6eol fi rfjs T)TTOV) and in their
more scientific treatises, where they speak, now of the Supreme Deity
himself, now of the subordinate gods who are his agents. This distinction
appears in the same passage of the Memorabilia, ol re -yap a XXoi ij/nti/
Ttiyada di8ui>Tfs ovfief TOVTU>V ds luvra fiiSoatri, Km 6 TUV oXoi/ Tovp.<pai>fs
avvTaTTW re /cat crvve^cav doparos ilp- tv tcmv.

Ki i<T/j.nv
facit Socratem disputantem...eundemque dicere. Either the Inf.

or 1 art. follow facio in the sense of to represent
may Of the former we .
have an ex. in in 41 quern Homcrus conveniri facit ab Ulixe, and i 19 con

st rui mundum facit ; of the latter iu Brut. 218 colloqucntcm facit ; of the
two combined in this passage and in Tusc. v 115 Polyphemum Humerus

iv//i ariete
colloqucntcm facit cj usque laudare fortunes quod qua edict inyrcdi
l-osstit; cf. Madv. 372 obs. 5, Draeg. 442. 2.
sunt isdem in erratis quibus : cf. sunt in varietate 2 n. For the
(-mission of the preposition before the relative see Zumpt 778, Madv.
323 obs. 1, Xiigelsb. titil 121. 2, Moser ad Tusc. i 94, and Heindorf s n.
here.
i h. xin 32 Antisthenes. Krische 234240. C. is here translating
from Philodemus p. 72 Trap A.VTicrdfVfi 8 fi>
/uey r<i
(pvaixia Xt ytrat TO Kara
i/ufjuiv fivat TroXXoiJS 6(ovs,
1
Kara de (pvaiv eva (compare Yarro s classification

of theology as fabulosum, naturale, civile Aug. C. D. vi 5). Before the
decipherment of this fragment, C. s statement was unsupported by any

independent authority, but we have a saying of Ant. reported by Theodoret
(Grace. Aff. I 14) which agrees very well with it, debs dn-6 fluovos ov yvapi-
(rai, o<pdaXfj.ols ov% oparat, ovfievi eoiKt SioTrep avrov ov$e\s tKjj.adfli (
tollit vim deoruni : that is, of the anthropomorphic gods of Epi

curus and of the popular belief.
Speusippus cf. Krische 247 258.
:
Spengel and Sauppe in their
editions of Philodemus find an allusion to Sp. in the lines just preceding
the account of Aristotle (Gomp. p. 72) but there is nothing there which
could illustrate the account here given, which is in fact unsupported by
am* ancient authority. We know hardly anything of Sp. except that he
modified the teaching of his master in the Pythagorean direction. The
criticism here is as reckless as in the case of Antisthenes.
vim quandam dicens understand the predicate deum as in : 28 on
Pythagoras.
33 Aristoteles: cf. Krische 259 311. The treatise here referred to
isno longer extant. It is also cited by Philodemus p. 72, but unfortu
nately the fragment gives no more
than the words Trap Apto-rore Xet 6 V
rpira) n-ept
TU> ar. Diog. L. v 22 tells us it consisted of three
<ptXo<ro(pt
books ; see Zeller3 p. 5, foil, who m

shows that Krische is wrong in
BOOK i en. xiii 33. 121
identifying it with the books referred to by Arist. An. I 2 in the phrase ev

T<HS
TTfpl (pi\ocro(pias ~\(yop.(vois. Bernays gives a full account of it in his
Die Dialoge d. Aristotelcs pp. 95 114. From this it appears that the
1st book was concerned with the prae-philosophic speculations of the East
and of Greece the discussion respecting Orpheus N. D. I 107 is supposed
:
to have belonged to this. The 2nd book dealt with the earlier philo
sophers, including Plato; the quotation in Tusc. 68 is probably taken m
from it. The 3rd book, in which Aristotle gave his own viewr is largely ,
quoted from in the speech of Balbus, N. D. n 42, 44, 95 and without

reference in 37, 51, cf. Bywater in Journal of Philology vol. vn pp. 64
87, and the fragments as they are given by Heitz in the Paris, or Rose in
the Berlin, edition of Aristotle.
non dissentiens. Colotes is attacked by Plutarch J/. 1115 for identi
fying the doctrines of Plato and the Peripatetics. It was the view of
Antiochus and the eclectics, and is often propounded by C. as his own, cf.
Fin. iv 5, Ac. i 17, Leg. I 38.
menti tribuit divinitatem. In Met. xn 6, 7 foil. God is defined as <aov
pure incorporeal reason, v6r]o-is i/o^Vecor, ever engaged in con

alSiov apia-Tov,
templation of himself, who himself unmoved has from all eternity moved
allother things by a divine attraction (Kivel coy (pvufvov, cf. Gen. et Corr. n
10 (v unao-iv d(i TOV /SfAri oros optytrai rj (Averts). Noble as this view is, it
yet presents some points of contact with the Epicurean theology, which
might have been taken advantage of, if the critic had had any other object
beyond that of depreciating all who preceded his master.

mundum ipsum deum. Compare Eih. NIC. VII 14 naura yap (pva-ei ?x ft
Gael. II 1, where o iras ovpavos is said to be dddvarov KOI Qelov, and
TI dt tov;
just below we shall speak most suitably about it if we regard it as God ;

again C. 3, 6( ov ivipytia ddavao-ia COOT avay<rj
rw t9eicp Kivrjcriv
diSiov vrrdpêiv
(TTfl 8 6 ovpavos TOIOVTOS 6dov) 8ia rovTO...KUK\cf del Kivdrai ,
(crcojia -yap TI
also Met. xn 8 it has been handed down in mythical form from ancient
times that the mover, and the world which it sets in motion, are Gods,
first
and that all nature is encircled with divinity but this high doctrine was :
mixed up with anthropomorphic conceptions. Eliminating these, we shall

hold that it was a divine inspiration which led our ancestors to the con
clusion deois ras irpmras ova-Las elvai\ These expressions however are not to
be understood in a Stoic sense as though Aristotle identified the world and
God. Transcendence is a distinct feature of the Platonic and Aristotelian
theology as opposed to the Stoic Immanence.
alium quendam Sch. understands this of the quinta natura, the aether
:
of which the heaven itself and the heavenly bodies are composed, but this
is the ardor of the next clause besides, Aristotle never represents it as
:
presiding over the universe or setting it in motion. Krische is, I believe,

right in taking it of the one supreme God, who has been already referred
to as mens, but now appears in another character as the First-mover, cf.
Arist. Met. XII 6 p. 1071 foil. Plnjs. VIII 5 8ib Km Aragayvpas opQws
l22 LOOK I CH. XIII
TOV vovv dnadrj (pdaKtuv Kal dpiyfj fivai, tVftSrjrrfp KLVijcrfO)! dp\rjv O.VTOV Troitl
fivai OUTCO yap av p.6fu>s Kivoirj aKivr/Tos /cat KpaToirj
dp.iyfjs and C. 10,
u>v
<av,
Bonitz Ind. Arist. TO irpu>Tov

KLVOVV s. r. Kivdv, Stob. Eel. 04, A. TOV u.iv dvu>-
TO.TU)dfov ûptOTOv eidos, o/JU>ios n/\.ari>(, eVi/Se^Kora rfj cr(paipq TOV TravTos,
Zellcr 3
m
p. 858 foil.
replicatione : identified with convcrsio by Sch. but Krische is, I think,

again right in regarding as a translation of the term dvfiXigis used of the
it
retrograde movement of the planets see Met. ~s.ii 8 where Aristotle explains
:
the apparent irregularity in the planetary movements by assigning to them

distinct spheres for the forward and retrograde movements, the latter
being called o-(paipai. di/eXiYrovo-at the reversing spheres (Lewis Astronomy

of the Ancients p. 163 foil.). The same word is used by Plato of the
counter-rotation of the Kosnios in the Politicus 270 D. ^wcno^fvoi. ry TOV
TTUVTOS dvfi\i(l Tore orav
77 rfjs
vvv KadfcrrriKvias evavTia yiyvTjTai rponr]. Of
course it is an absurd blunder in C. or his authority to make the motion of
the entire universe depend upon this partial subordinate movement, but we
have seen too much of the critic to be surprised at any blunders, and the
word rcplicatio does not seem to admit of any other interpretation it ;
means folding back rolling back inverse rotatory movement

, Freund ,
.
(Andrews), it is true, translates winding up, which to us, familiar with

watches, might be suggestive of the action of the First-mover, but could
hardly be so to the ancients moreover a periodical winding up is not con
:
sistent with the constant unchanging attraction ascribed to the First-

mover by Aristotle. The addition of quacdam is perhaps a sign that C.
liad no very clear idea of what he was talking about.
caeli ardorem : cf. 37 omnia cingentem ardorem qui aether nominatur,

also it 41, G4, 91, 92. The proof of its existence is given Arist. Cad. i 2
(cf. J~. J). ii 44) where it is argued that as it is the nature of earth to
move towards the centre and of fire to move to the circumference, so there
must be a body which has by nature a circular movement, and that this
body must be Gtiorfpa KOI Trporcpa than the others because its motion is
more perfect. To this eternal celestial substance the ancients gave the
name aldfjp dno TOV del dt iv, but Anaxagoras wrongly identified it with fire
and derived it from aWw (C s translation ardor shows that he followed
.
Anax.) The divinity of Aether is proclaimed by Euripides in the verses

quoted iV. D. Elsewhere C. speaks of it as a quintum yenus c quo
11 G5.
cssent astra mentesque Ac. l 26 and Tusc. I 65 sin est

quintet quaedam
nut lira, ub Aristotle itiducta primum, Iiaec et deorum est et animorum: but
Aristotle (Gen. Anini. n 3), while he allows that in the generation of
soul there enters in an element akin to that of the stars, finer and more
divine than the other four, adds AeiVfrat TOV vovv fj.6vov QvpaOtv firturuvu
xui dfiav aval fjLOVOP ototv yap O.VTOV TTJ ivtpytlq Koivu>vti (raj/iartAci) (ftpyeia.
If we take mundus above to represent ovpai/6s, we may understand ardor
caeli here to represent some such original as o T( aldfjp KCU TO o-w/j.aTa, "uno
of which Arist. says Eth. vi 7 that there are many tilings of a diviner
BOOK I CH. XIII 33. 123
nature than man, as most evidently those e u>v 6 KOCTÔS tryWar^Kfi/ ,

and
in Phys. II 4 they are called TO deioraTa TU>V
(pavepiav. Taking it thus as a
collective expression (simplex ex dispersis membris as is said of Xenocrates)
we might find in it an explanation for tot di immediately below, but see n.
there.
celeritate : like a dancing dervish making himself giddy by his rota

tions Lescaloperius in loc. See on 24.
ubi tot di: Heind. (followed by Sch. Opusc. in 311) thinks that, as tot
cannot apply to the four above mentioned (which in reality are only two, the
KIVOVV and Kivovftevov}, something must have been lost from the text and ;
as Arist. is said non dissantire from his master, he suggests that the lost
clausemay have corresponded with 30 quos majorum institutes accepimus.
But why may we not give the same meaning to illi tot viz. all those many
Gods of the popular religion without supposing an omission? (So Allen.)
,
The Epicurean objection would then be that these gods are supposed to
exist in heaven, but if heaven itself is God, how can one god live in
another ? If we accept
Sch. s conjecture that the lost clause referred to
the stars, the objection would merely be a repetition of caelum mundi esse
partem: they are already included in caelum, how can they be separate
and independent Gods ?
numeramus similarly 40, 43.

: m
semper se movens these words are : in direct opposition to Aristotle s
KivelaKiVr??, which is further explained (Cael. II 12) eot/ce pev Spitrra TO>
eôvri imdpxfiv TO (v avtv Trpdf(i>s...<TTi. yap auroj TO ou eW/ca. The Epi

curean views of incorporeal substance (sensu privat) have been sufficiently
illustrated already.
34 Xenocrates cf. Krische 311324 N. D. 1 72. C. alludes more than

:
once to the compliment paid to Xenocrates by his countrymen in accepting

his word in lieu of the customary oath Balb. 12, Att. I 16; he
reports his
answer as to the aim of his teaching, ut id sua sponte facerent quod coge-
rentur facere legibus Rep. I 3; and describes his psychology in the words
animi figuram et quasi corpus negavit esse, verum numerum dixit esse; cujus
vis, ut jam ante Pythagorae visum erat, in natura maxima esset. Tusc. I 20.
The account given in the text omits all that is characteristic in his philo
sophy : see Stob. Ed. I p. 62 Sev. TIJI> /lot/aSa *ai rr\v 8vd8a deovs (anf^rfvaro)
TTJV p.ev a5y appeva narpls fôvvav rdgiv Iv ovpava /Saa-iXevoturai/, rji/Tiva
irpocrayopevei KOI Zijva Kal jrepiTrov Kal vovv, ocrrts tcrrlv aOrw Trpcaros deos rijv
St df&v diKrjv (Zeller notices that Philolaus also gave the
a)5 QrfXtlav, fj.r)Tpos
name of Rhea
to the dyad) rrjs VTTO rov ovpavov Xêcas
qyovptinjv ( presiding
over the middle region or province ) 6eov fie eii/ai /cat TUV ovpavov, KOI rovs
acrrtpas jrvpuiofis OXvfLiriOVS Oiovs, Kal IrtpOVS imoathr)vovs, 8aip.ovas dopurovs.
Some of these last were of a malignant character, <pvo-fis *v TW TrepteôvTi
peydXas fj.fv KOI l(T%vpas, 8v(rTp6irovs 8e KO\ ffKvdpcairds (Plut. Is. et Os. ch. 26
p. 361) whose wrath had to be propitiated by sacrifices. Xen. also gave
] 24. BOOK I C1I. XIII 34.
the name of Poseidon, Dcmetcr, &c. to the divine power pervading each
element.
nulla species divina no divine form i.e. no anthropomorphic God. :
in stellis nominantur which we name in naming the stars. :
qui ex omnibus deus whom he would have us believe to be a :
single uncompounded God made up of all the fixed stars, as of dissevered

limbs . Zeller suspects an allusion in the original to the Orphic myth of
Zagreus, which was interpreted by later philosophers of the anima mundi

pervading the universe (Pint. J/. 389 B). Simplex is an ironical substitu
tion for concrctus, to which it is opposed in III 34; cf. also II 11, where it
is opposed to cum alia juncta atyue conexa. The phrase mundi membra
occurs again 100.
Heraclides a native of Heraclea in Pontus, pupil of Plato and Speu-

:
sippus and afterwards of Aristotle (Krische 324 336). In the letters to

Attieus there are many allusions to the Dialogues of Her. which were
distinguished from those of Aristotle by the fact that in the former (as in
the .V. D.} the author was made a rrpoo-coTroi/, while
in the latter he Kco<poi/
was the principal interlocutor (as in the Tusculans). C. speaks of him with
respect as vir doctus in primis (Tusc. V. 8), and quotes from him Die. I 46
and 130. The views here ascribed to him are common to the Platonic
school. We are further told that he held with Ecphantus, the Pythagorean,
that material objects were compounded of atoms, and that the apparent
all
movement of the heavens was caused by the rotation of the earth.

puerilibus fabulis Plutarch (Camill. c. 22) describes Her. as nvdwfy
:
ka\ 7T\a(T[j.aTiav, and the names of the treatises preserved by Diog. L. v

(i, 87 are suggestive of a predilection for the marvellous. Like Empedocles,
he is said to have been ambitious of being worshipped as a god after his
death, Diog. L. v 90.
modo mundum turn mentem cf. 31 modo unum turn autcm plures, :
and Sch. App. p. 263, who refers to Hand. Turx. in 649.

sensu vult a criticism interposed; neither pure mind, nor gross
:
matter, such as the stars are composed of, is separately capable of feeling :
and to suppose that the moon and planets with their changing phases are
divine, is to deny the immutability of the divine nature ,
cf. Plato llcp. II
381, St James I 17 rov irarpos raiv (pcorcoi/, Trap co OVK CVL TrapaXXayrj rj rporrfjs
(inner Kiacr pa.
refert in decs : cf. n. on 29.

35 Theophrasti see Krische 337 349, Bcrnays Th. Ucbcr From-
:
mvjkcit, Cic. Fin. v 9 foil. He appears to have carried further his master s
investigations upon particular points without diverging from his general
principles. C. charges him with assigning too much weight to fortune as
an element of happiness, Ac. i 34 and elsewhere. Gomperz thinks that
the words dtav, found in a fragment of Philodemus p. 73, refer
cyjco>/4i
a> TU>V
to a treatise of Theoph. s mentioned by Diog. L. v 47.

inconstantia the charge previously brought against
: Plato.
BOOK I en. xiii 35. 125
divinum : such as belongs to a god . Heind. s correction divinae is
unnecessary.
signis sideribusque a pleonastic expression star-clusters (sidus)
:
(stella) which constitute a sign cf. n. on 22. ,
Strato (Krische 349 358, Cudworth 1 144 153). He succeeded Th. as

:
head of the Lyceum B. c. 287, and changed the theism of Aristotle into a
system variously described as pantheistic or atheistic. Cudworth calls him
the first asserter of hylozoic atheism and says that while nature according ,
to Democritus was the fortuitous motion of matter, Strato s nature was an

inward plastic life in the several parts of matter, whereby they could arti
ficially frame themselves to the best advantage according to their several
capabilities without any conscious or reflexive knowledge a view which ;
appears closely to resemble the ordinary notion of Evolutionism. Cic. says

of him that he is omnino semovendus from the true Peripatetics, as he
abandoned ethics, and departed very widely from his predecessors in
physics, to which branch he confined himself; again, Ac. n 121 Strato ncgat
opera deorum se uti ad fabricandum mundum. Quaecunque sint docet omnia
effecta esse natura... naturalibus fieri ponderibus et motibus, but notwith
standing he was an opponent of the atomic philosophy. Similar views are

advocated by the Academic Cotta N. D. in 27.
minuend! some edd. insert after this immutandi, a correction of im-
:
which occurs in one or two liss, but it is probable that this is

mittciidi
merely due to a careless repetition of the preceding word.

careat figura of course from the Epicurean point of view, cf. n. on
:
species 34
but, as Strato, according to Plutarch adv. Col. c. 14, denied
;
that the world was a living creature, careat sensu is probably correct in
this case. Strato s deus seems to have been much the same as Prof. Tyii-
dal s Matter containing the promise and the potency of all existence .
ch. xiv 36. The absence of any allusion to the previous criticism
of the Stoic philosophy in 18 24, just as in the parallel case of the
Platonic philosophy 30, is an instance of the carelessness which charac
terizes the composition of the whole treatise, and particularly of the present
(historical) section.
Zeno :
(Krische 358 404, Brandis in Diet, of Biog.\ He is quoted
N. D. II 57 (definition of nature), 20 (arguments to prove the rationality of
the world), also in i 70, n 63, in 18, 22, 63.
naturalem. legem. Heraclitus was the first who expressly identified
the law of nature with the word and will of God cf. Fr. 91 By water, vvov ;
eVrt nacri TO (ppovtttv vv v6a>

\fyovTas lcr\vpifo-8ai %prj T
TroXis KOI TTO\v lo~)(vpoTep(i)S. Tpe(povTai yap TrdvrfS ol di>0pta-
TTftOt VUJJ.OI V1TO fl>OS TOV SfLOV KpCLTffl y<lp
TOO~OVTOV UKO(TOV e$Xfl Kai fâpKffl
Trutri jcal TTtpiytvfrai. fr. 92 TOV Xoyou S eovTos vvov, u>ovai.v ol TroXXot (as
I8ir]v evolves <ppui>T)o~iv.

fr. 65 ev TO
o-o<poi> fjiovvov \ey(cr0ai otK e $e Xi (cat
ediXfi, Zrjvos avvoptL This view, popularized by the Stoics, was passed on
by them to the Roman jurists and so to their modern successors. Thus
120 HOOK i CH. xiv 3G.
C. Lfg. I 18 lex est summa ratio insita in natura quacjubet ea quae fadenda
prohibetque conlraria ; also
sint, 42, and more explicitly n 8, the wisest
have held that law is no device of man, but that it is actcrnum quiddam
quod universum mundum rcgcret imperandi proJtibendiquc sapientia. Ita
principcm legem illam ct ultimam mentcm esse dicebant omnia ratioiie aut
cogentis aut rctantis dci ; and 110 erat enim ratio profecta a rerum natura
...quaenontum denique incipit lex esse cum scripla cst, scd turn cum orta.
orta autcm est simul cum mente divina.
cst ; Quamobrem lex vera atquc
princeps, apta ad jubendum ct ad vctandum, ratio est recta summi Jovis.
Stobaeus Ed. n 6 p. 204 gives the Greek definition (6 vofios) Aoyor opdos
tern TrpocrraKTLKo ; ptv a>i>
TroirjTfov, anayoptvTiKos 8f ai> ov TTOirfTfov. See

Hooker, Ecd. Pol. I ch. 2 where God is 0, and Wordsworth, Ode, to J)iit>/,
regarded as the common source of the natural and the moral law. Pro
bably Zeno would not have objected to a definition of God with which we
have been made familiar of late, a stream of tendency which makes for
righteousness .
eamque vim obtinere = eVpyfT, it (the law of nature) has its force in
commanding its function is to command
,
so rim habere Leg. n 9 (of law, ,
quae vis cst acqualis, coeval with illius cadum atque terras tuentis ct ,
regent is dci).
animantem. But the Stoic lays it down as the first attribute of Deity
ut sit animans T
J\ . D. n 45. The use of the abstract name Nomos is no
more inconsistent with the idea than the similar use of the of a living God,
abstract Logos. Compare the misunderstanding of the term npovoia 18.
aethera the physical, as Law is the moral manifestation of God,
:
cf. 33 on Aristotle, and below on Cleanthes and Chrysippus, also n

23 foil.
si intellegi potest : see Sch. Opusc. in 311, who compares Fam. ix 17
de lucro prope vivimus, si aut hoc lucrum est, aut hac
jam quadricnnium
vita. The phrase is properly iised when we doubt about the correctness of
some expression without questioning the fact stated, as in Juvenal s si ri.rn.
cst. Its use here is a piece of colloquial carelessness, but there is no need
to alter it, as Heind. and others have done. For intcll. cf. 25, 27, 30.
qui numquam occurrit never comes across one

:
,
cf. 46, 76 foil.
rationem pertinentem : the all-pervading reason is of course only

another name for the lex naturalis. For omncm some odd. have omnium:
both forms are found, e.g. II 36 rcrum omnium natura, so Leg. I 61 and
II 16 on the other hand we have naturam rcrum omncm, N. J). I 27
; ;
cf. Munro on Lucr. II 646, Sch. Opusc. Ill 330 and 361. Pertinentem =
SnJKovTa as in M. Aurel. v 32 (5 fim rfjs ova-las &tr;Ka>j> Xoyor. Virgil gives it
a poetical form Gco. iv 220 foil, dcum namque ire per omnes terrasque trac- |
tusque maris caclumquc profundum, and Acn. vi 724, cf. Heinze Logos
p. 85 foil.
vi divina esse aflfectam. Sch. Opusc. in 313, doubts the correctness
of the phrase, thinking such a use of afliccre unfitted to express a natural
BOOK I CH. XIV 36. 127
attribute ;
nor is this disproved by the passages quoted by Klotz Adn. Cr.
IV 4, e.g. Tusc. v 81, optima quisque

valetudine affectus potest videri natura
ad aliquem morbum proclivior. May it not be used here with an inten
tional impropriety to suggest the impossibility of reason possessing the
attribute of divinity ?
astris : cf. n 39 foil.
annis see Zeller Stoics tr. p. 121 foil, who mentions,

mutationibus :
among other extravagant conclusions drawn from the Stoic axiom all that
exists is material the statement attributed to Chrysippus that the voice
,
was a body, that qualities are bodies, nay rational creatures (Plut. Comm.
Not. 45), that diseases, vices and virtues are bodies (Seneca Epp. 106, 117,
and especially 113 animal constat animum esse. Virtus autem nihil aliud
estquam animus quodam modo se habens: ergo animal est). He quotes also
the words of Chrysippus (ap. Plut. I. c.) in which it is distinctly asserted
that night and day, the month and the year, summer and autumn, &c., are
bodies, adding that by these unfortunate expressions Chrys. appears to
have meant little more than that the realities corresponding to these names
depend on material conditions, e. g. by summer is meant the air heated by
the sun .
Oeoyoviav interpretatur. The device of allegorical interpretation is
naturally resorted to when it is desired to retain old forms which are

felt to be inconsistent with new beliefs. As Philo allegorized the Jewish
Scriptures in order to bring them into harmony with his own Platonism, so
the Stoics allegorized the Hellenic Scriptures (Homer and Hesiod) with the
view of hiding the divergence between their own philosophy and the
popular religion, cf. Heraclides All. Horn, proern. "Ouypos rja-efirjo-fv ei p.r/
ij\ \r]y6pr](Tfv, Orig. c. iv 48 (where Gels, says the more respectable
Cels. i 17,
Jews and Christians take refuge in allegory, being ashamed of the literal
sense of their sacred books, to which Or. replies in the following chapters),
Lobech Agl. pp. 133, 155 foil., Zeller Stoics tr. ch. 13, p. 334 foil. Plato
alludes to the allegorizing process as already rife in his time, Rep. n 378,
Phaedrus 329. For Stoic exx. see below 41 seq. n 63 scq.
usitatas perceptasque : the ordinary well-understood notions of
gods =usu perceptas n 91, Fin. v 3. See Sch. Opusc. m
314 who defends
this reading against Lambinus emendation insitas perceptasque.
neque enim appelletur neither (the actual) Jupiter nor any one
:
who addressed in that way, i. e. as a person , [or who bears a name of

is
such a kind, i. e. a proper name E.] Davies, followed by Heindorf and .
Schomann, reads appellatur against the best MSS. I understand the Subj.
in its limiting force cf. Madv. 364 obs. 2, Eoby ,
1692.
significatio = i57roj oia, Plato Rep. n 378, a figure of speech quae plus in
suspicione relinquit quam positum est in oratione, Herenn. iv 53, where
more is meant than meets the ear.
quandam : a sort of, Zumpt 707. [Often used to mark a translation

from the Greek. J. S. R.]
128 BOOK i cir. xiv o7.
37 Aristo : of Chios (Krische 404 415) represents a Cynic reac

tion in the Stoic school he confined himself exclusively to ethics on the
;
ground that logic was a spider s web, curious but useless, and that physics
were beyond our faculties Stob. Floril. 80, 7 irpos faus p.(v flvai ra qOtKi : t,
p.?] irpos j/p.ns ra Sia\fKri<u fjifj yap cru/J/SdXXeo pai irpus fTravopdoxrtv fBiov VTTC,)
8e ra (pvaiKa ddvvara yap fyv&ffdat KOI ovSe jrape^ttv j^ptiav.

TJfjias
It is
therefore probably correct, though we have no actual confirmation from
other sources, that he denied the possibility of our knowing anything about
God. The particular form given to the denial is of course due to the
Epicurean reporter.
Cleanthes Krische : 41."> 43f>. He is referred to JV. D. n 13, in 16
(the four grounds of religious belief) n 24 and 40 (all-pervading heat) ir (53,
in (53 (allegorical interpretation). Cleanthes is more distinguished for

moral strength and religious earnestness than for any speculative advance :
none of the doctrines here mentioned are peculiar to him: one in fact is
wrongly ascribed to him. While holding with the rest of his school that
the universe was divine in virtue of the aetherial soul by which it was
animated, he placed the source and seat of aether in the sun, and not as
the others (agreeing with Aristotle) in the furthest heaven, cf. Ac. n 12(5
Zenoni ct rdiquis fere Stoicis aether videtur summus dcus, mente pracditus
qua omnia regantur ; Cleanthes, qui quasi majorum cst gentium 8t<
<-d.*,
salon do minari ct rerxm potiri putat ; Stob. Ed. I 21 KX. ti>

^Xio> ((prjatv
dvai TO qytpoviKov roO KOCT/IOU.
extremum : to be taken predicatively w ith cingentem,
r
inclosing on the
oiitside.
qui nominetur. Heind. prefers the Ind. considering that this is an

addition of the reporter s, and not a part of the speech reported but the ;
Subj. is an exact translation of such a speech as we find Diog. L. vn 137

Xe yei Zijvwv di>a>rdra>
fj.ev elvai TO Trvp, o 8fj aidepa (caXetfrât, eV co
TTparrjv r!]v
TO>V dra
drr\ava>i> C. s own view is
(Tfpatpav yevvatrdai, rfji>
ru>v
7r\avu>p.fvu>v.
nearly the same Hep. VI 17 novem tibi orbibus concxa sunt omnia, quorum
unus cst caelestis, extimus qui rdiquos omncs complcctitur, summus ipse dc/ .s
arcens ct continent ccteros.
quasi delirans voluptatem. The word del. is properly used of
dotage, as in Senect. 11 ista senilis stultitia quac deliratio appellari solet :
so anus dclira Div. II 141, Tusc. i 48. For the tropical use see 42.
Yell, waxes vehement as he thinks of the attack made upon the Epicureans
in Cle. s treatise ntp\ ^Sovf/s Diog. L. vii 37, 17o.
fingit formam quandam this probably refers to the anthropomorphic :
language used by Cle. in speaking of (Jod, as in the grand hymn to Zeus,

TOIOI* f\ fLS vtriifpyov aviKr/Tois Vi ^(pcr}v (ipcj^^K^, Trvpuevrn, detâovra
Kfpawov. In such words Cle. gives, as it were (quandam, cf. n. on quada/n
33) a human form (cf. nulla species 34) to Zeus.
divinitatem omnem: complete divinity ;
omnis qualitative, not
quantitative.
BOOK I CH. XIV 37. 129
in animi notione reponere. Here at last we have the open avowal

of the principle on which the criticism is founded all is false which dis ;
agrees with our TrpoXrjTJns. According to Epicurus repeated impressions

(sensations) fix a type (TrpoAîr) in the mind, to which we attach a name,
and when any new object offers itself, claiming to be called by this name,
we must measure it by the type. So Cleanthes said that each perception
((pavraa-ia) made an impression on the soul like that made by a seal on
wax and Cic. notices a theory memoriam esse signatarum rerum in mente
;
vestigia Tusc. I 61 cf. also Orator 19 and 133 (in reference to a speech of
:
Demosthenes) ea oratio in earn formam quae est insita, in mentibus nostris

indudi sic potest, ut major eloquentia non requiratur, and Plato Hep, v
462 A apa a viiv dirjX0ofj.(v (Is TO TOV dyaflov iî/os ijp-tf ap/xorret, quoted in
Sch. s n. On constr. repono in notione see 29 n.
Ch. xv. 38. Persaeus : see Krische 436 443. What is here said of
his opinions agrees with the account in Philodemus pp. 76 Hepa-alos 8e "75,
dfjXos f(TTiv...d(pai>lci)v TO 8atp.6i>iov, r) fujdtv v?rep CIVTOV yLvaxrutovi uTav tv TO>
TTfpl TU>V 6tcov Xeyrj (paivecrdai TO rrtpi TO. Tpf<povTa

KOI (o(f)f\ovvra dfovs
vevofjiicrdai KOI TfTifj.rjcrda.1 7rpc3roi>,

Kara ra VTTO ITpoSi /cou yfypap.fj.fva (N.D. I
118), fj.eTa 8f TavTa TOVS fvpovras T] rpcxâj fj (rutnas TJ

TCIS a\\as Tf%vas, cos
Arip.T)Tpa These opinions were common
Kal Atowcrof. to many of the
Stoics, see II in 41, Leg. n 27. C. himself desired to erect a

60 62,
temple to Tullia after her death (Att. xn 36, &c.) and frequently as
serts his belief in the divinity of the souls of the good, (Consol. fr. 5,) which
was indeed a part of the ordinary Roman belief, and is recognized as such
in Leg. n 22 deorum manium jura sancta sunto. Bonos leto datos divos
habento. Sometimes C. puts forward opinions closely approaching those of
Euhemerus ( 119) as in Tusc. I 28 quid? totum prope caelum nonne
humano genere completum est ? ipsi illi majorum gentium di, qui habentur,
/tine a nobis profecti in caelum reperientur. Quaere quorum demonstrantur
sepulchra in Graecia ; reminiscere quae tradantur mysteriis: turn denique
quam hoc late pateat intelleges.
quo quid absurdius quam Heind. quotes the foil. exx. of a clause with
:
quam added after a comparative to explain a preceding ablative, Fin. 1 19 quo

nihil turpius phijsico quam fieri quicquam sine causa dicere (where see
Madv.), Orat. I 169 quid ergo hoc fieri turpius potest quam. .ita labi; see also .
Orat. II 38 and 302, and Allen s [Ac. I 45 hoc

n. here. quidquam esse
turpius, quam
praecurrere. Parallels in Greek are common.
J. S. R.] We
have had similar exx. of quod explained by a succeeding clause, 2 n.
res sordidas. The Stoics, sensible of the mischiefs which might arise
from disturbing the religious beliefs of the vulgar, endeavoured to find a
place for these in their philosophy, explaining each divinity as a separate
manifestation of the one supreme God, and getting rid, as far as they
could, of immoral or degrading superstitions by the free use of allegory. But
itwas scarcely possible to do this with the mass of the inferior deities,
Epona, Cloaciua, and others such as Augustine sums up, C. D. vi 9, and to
M. C. 9
130 BOOK r cn. xv 38.
r
which Pliny alludes A If. n 5 gcntcs vcro quacdam animalia ct aliqua .
ctiam obscena pro dis habent, ao multa dictu magis pudenda, per fetidas
ccpas, allia ct similia jurantcs.
A similar charge is made by Clemens
I 295 C (01 SrcotKoi) o-u>/j.a
ovra TOV Qeuv 8td TTJS drifioTUT^s vXqs
\tyov(nv ov KaXcov.
evai
honore afficere : see n. on vi affectam 33.

reponere in decs the force of re- is the same as that of dVo in dn-o-
:
i,
to put them among the Gods as their right ,
cf. revocct 28.
quorum dead men, whose worship, if they had been

esset futurus :
raised to the rank of Gods, must have borne exclusively the character of
mourning Cf. Pint. Is. 70 p. 378 Sfvo(pdvrjs jj^/cocre TOVS AlyvTTTtovs, (I

.
6eovs vop.iôvo-1, p.r] Gprjvf iv, tl 8e dprjvovcri, Geovs UTJ vofJLlttv (told with slight
variations by Arist. llhct. II 23) and the remarks in the First Philippic 13
on the Supplicatio to Caesar, an me censetis decreturum fuissc ut parcntalia
cum supplicationibus misccrentur ? ut incxpiabiles rdiyiones in rcm publicam
induccrentur ? ... adduci non posscm ut quemquam mortuum conjungcrem
cum immortalium rdigione ; ut cujus scpulcrum nusquam cxtet, ubi parente-
tur, ci publice supplicctur. The use of mourning garments at a supplicatio
was entirely forbidden, see Vatin. 30 foil. During the Feralia and Lemuria
the temples of the Gods were closed, Ov. Fast. II 5C3, v 491. The worship
of Zagreus, Adonis, and Osiris might fairly be described as a cultus in luctu.
39. Chrysippus :
(Krische 443
481) called the second founder of the
Stoic school, tl fjLrj yap r^vXpiKrnnros OVK av ?}v a~Tod. His importance is marked
,
by the emphatic jam vero with which the sentence begins. Philodemus says
of him (Gomp. p. 77 foil.) dXXa fj.fjv
KCU \pvcrimros [TO irav tVt Am dvacpepaiv
1
]
(V ru>
Trpcorw Ttfpl 6fu>v Am
TOV aTravra ftioiKovvra Xoyoi/ KII\ rrjv TOV
(^JJCTII/
fivat.
2
oXou \^v^tjn, KOI TTJ TOVTOV p.ev [fay TTCIVTO. f/ v ] KOI Tovt \idovs, Sio KOI Zfjva . . .
KtiXdcrBai, Aia fi on Trdinatv alrios KOI KVpios TOV re KOCTÎOV e/j.\ûôi tivai KOI
KOI TO TJyfpoviKov Kal TI/V oXov \lsvxi]i>.
6t(>v TOJ/ Aia /cat 717^ KOIVTJV iravrov . .
(pixnv Koi flfiapftfVTjv KOI dvdymriv Ka\ T^V avrrjv dvai KOI evvofiiav KCIL biKi]v
kai opovoiav KOI flpjvrjv Kal At^poSir^f KOI TO irnpmi^rjcrinv TTO.V. KCU pr/ .vm
Bfovs apptvas p-^8f ^^Xei a?, cos n^Sf TroXftj fjLT)8 nptrds, oi>ou.d(o-Qai Se fj.6vov
dpptviKws KOI 6r)\vKws TUVTU otra, Kaddirep (rfXr^vrfv Kcii H.TIVO.

Kai TOV Apr)
Kara TOV TToXc/xov rerd^ât Kal TTJS rdêcor Kal di/rirdêcoy "Hfpaiarov 8f nvp
dual, Kal Kpovov /j.ev TOV TOV pevpaTos poiiv, Ptav Se Tijv yrjv, At a 8e
TOV aldtpa (TOVS de TOV ATroXXco, Kal TTJV Ar)/xr;rpa yrjv rj

TO tv avrfj
) Kal TraiSaptcoScoy \eyftr6ai Kal ypd(f)f(r6at Kal TrXdrrtcrât ueovs ai>6pu>-
ov TpoTTOV Kal TroXety Kal Troraôvj Kal TOTIOVS Kal Trddi]

j, Kal Aia p.fv
(li>ai TOV TTfpl TTJV yrjv aepa, TOV 8e (TKOTdvbv "AiSrjv, TOV fie dia T?]S yrjs Kal
1
This is tho emendation suggested in the excellent article on the Hcrcu-
lanean Fragments which appeared in the Quarterly Jicriew, Feb. 1810. German
writers who have referred to this, have attributed it to Elmslcy and others. I am
informed by tho present Editor of the Q. Ji. that it was really written by that
extraordinary man, Dr Thomas Young, and indeed it is so stated by Dean
Peacock in liis memoir.
2
Sauppe suggests pi /i?? Toi/ra diaxtwOai, comparing C. sfuswnem univcrsam.
DOCK I CH. XV 39. 131
6a\aTTt)s IlofreiScS. Kal TOUS aXXous 8e deovs o^tôts, toy Kat TOVTOVS, crwot-
Kfiol Kal TOV rj\tov Kal TTJV (reX^ j^v Kal rovs aXXouy OOTtpas 6fovs ottrai Kal
rov vop.ov Kal dvdpatrrovs (is 6tovs (pTjai p.era/3dXXetv. ev 8e 8evTpa>
TO. re T<M
<ts
Opc/>e
a at MoticraToi/ dva<p(p6/j.eva
Kal TO. Trap O/irjpw Kal H(no6\ Kal
EtipiTTiS?/ Kal TroirjTois aXXoty, coy Kal KXeaV^s, TTfipcirai (rvvoiKfiovv TaTy
8oaty avrwv aVavrd r* eortv aldrjp, 6 avros a>v Kal irarfip Kal vios, &5y K.O.V rw
TTptoro) /xi) /iaêcrât TO TTJV Peav Kal /xr;r/pa TOU Aioy etVai Kal Qvyarepa. ras
8e auras Troietrai Kav TW TTepl Xapt rcoi/. Kal TOI/ At a vopov
crut OiKetwcrft?
<f>T)crlv
tivai Kal ras Xaptra? TO? ypeTepas Karapâs Kal ras oWaTroSoo-etr TUIV
1
(Vfpyfcrivv. Ta TrapaTrXrjcria Se Kaj rots TTfpl (pvtrecos ypdfpfi, êS uv ( iTva^tv

1
Kac NuKra êav
"
*cal TOV HpaKXeirop o-vi oiKet&Ji [/cal P.TJV ] roi Trpcorw TI)I>
fprjcriv etVat irpu>TL(TTrjv

fv 8e TO) rpira) roi/ K.r>crfj.ov
eva ra>v
(j>poviao>v,
crvvTroXt-
Tv6fj.fvov dfols Kal dvupcaTTois, Kal rov 7roXe^.oj/ Kal TOV Ai a TOV OUTOV etVat,
Kaddnep Kal TOV HpaxXetrov Xeyeti eV Se rai TTe/iTj-na Kal Xoyous eV^Krat
2
Travras TOV Koo~/iov fwov etVat Kal Xoytxov Kat (ppovovv Kal 6eov. Kav TOIS Trepl
irpovoias /xevrot TO? avray tKridrjcriv avvoiKficacreis rfj ^v^f) TOV Travroy Kal ra
TOJV êcuv dvo/Ltara c<papp.oTTfi, rfjs 8pip.vTrjTos (C. vaferrimus, cf. Wytten-
bach ac^ Plut. jRectf. Jlzic/. â?. p. 48) aVoXauwv aKOTrtartay. I have given
the whole passage as au illustration of the connexion between Philodemus
and the N.D. The points of agreement to be marked are (1) the citations.
In both, Chrysippus 1st book, TT. is referred to for the general statementOeu>v,
of his theology, and the 2nd book for his explanation of the old poets.
(2) As to the subject-matter, all that C. says is contained in the quotation
except the contemptuous comments, and the fuller definition of law. On

the other hand Phil, goes into greater detail on most points, especially as
to the mythological names, e. g. the Charites, the difference of sex among
the Gods, and the reference to Euripides and Heraclitus.
cogitatione depingere : to imagine . The same phrase occurs Ac.
II 48, cf. N. D. ill 47 cogitatione fingere.
ejus animi fusionem universam: abstr. for concr.=ejus animum
ubique fusum Ejus i.e. mundi, cf. 29 imagines earumque circuitus;
,
Sch.
and forfusio II 28. Probably this represents some words which have been
been lost in Philod. I do not think it can stand for Staxeto-tfai suggested
by Petersen and Sauppe, as that would rather mean crumbling away
than pervading Compare on the universal intermingling Kpaa-is 81
.
oXv, Zeller Stoics tr. p. 131.

principatum=77 ye/ioj/tKov 11 29.
universitatemc[ue : Heind. s emendation for the universam atque of
the MSS.
fatalem futurarum : a rounded phrase for Philod. s
1
So Sauppe fills the gap left by Gomperz.
2
So I propose to read. Gomperz has Xoyous tpwrqi irepl TOV TOV, Sauppe and
Biicheler tppuTtu iroiuv TOV, but nothing can be plainer than Train-as in the
facsimile (wayeffOai is used in the sense of adduce with papripia, Xen. Sijmp.
:
8, 34, with (MvOovs and Soas, Plut. u 975 E. For the use of irdvTas cf. irdtraj
Plato Rep. \ 475.
92
132 BOOK i c:r. xv 39.
aixiyKrjv. On the reading sec Seh. Opttac. ill 362 : Svvainson (Journal of
Philology, vol. v p. 152,) follows Heind. in reading vcritatcm for the

innbram of the MSS, and would transpose the words so as to assimilate the
clause to that in 40. It is scarcely conceivable that this senseless repe
tition is due to C. himself, who could surely have found some less clumsy
way of ridiculing the verbosity of his original. I should be inclined to
omit both turn fatalem...futurarum and unii-crsitatemquc continercntur, if
one could suggest any explanation of their insertion. If they are really
genuine it is a strong evidence in favour of Mailer s thesis Libris de N. D.
lion cxtremam manum accessisse, (Bromberg 1839). Creuzer s ingenious
emendation lib-ram for innbram (in allusion to the scales of destiny)
cannot be maintained, now that we know there was no such allusion
in the original. Madv. suggests normam ; Allen thinks umbram may have
arisen from a misreading of the Greek fifj.app.(VT}v, added as a gloss from
55 mocram (po ipav) is nearer than any of these. [I think Sch. s vim for
;
innbram is right. The scribe probably wTote naturam by error from the
line above, then made the correction rim over it, thus umbram would easily
arise. J. S. R.]
fluerent atque manarent when the Present is used in quotations, it

:
may be followed either by the Pres. Subj. as in qui vcrsctur above, or the
Impcrf. as in appcllarcnt just below see Madv. : 382 obs. 4, and exx. in n.
on 61. [Many exx. of the Imperf. are given by Motschmann Dctemporum
consccutione ap. Ciceronem, p. 11 (Jena 1875). J. S. R.] The doctrine of
the perpetual change or flux of the elements came to the Stoics from
Heraclitus, cf. N. D. ill 84, Cleomedes Ci/cl. Th. I 1 (j ovcria) ^to^vri /can/
TIIS (pvcriKcis tavTTJs nfTa(Bo\( i?, <iXXoTe
îei/ tls rrvp xfop(i>T),
r"XXoT fie KOI eVt
KO(Tfj.oyovLav op/icocra,
and Stob. Ed. I 10. 16 TO fie irvp K(IT fô^v trroiêToi/
^.lyfuOaL fiia TO e avrov npcarov TCI XoiTTa crvvicrTcKrOai Kara fj.fTafBo\rjv Kai
fls avro farâroi>
Travra ^fofifi a 8ia\vfadai r .. 7rd\iv fie OTTO TaiiTrjs (y^r)
fiiaXuo/i/j^y Kal 8ta^fOfj.fvr]s TTpwTrj fj.ei> yiyvfrai Ôo~tf (Is dfvrtpa fie
v8a>p,
e vfiaTor fls iie

pa, rpirrj 8e Kal fcrxarrj fls Trvp. The last clause shows
that there no reason to put ten-am after sidera (with Heind.) on the
is
ground that the flux was confined to aquam ct aera. Krische thinks that
C. touches on this point here merely to make the whole theory more
ridiculous, but it is possible that it may have been suggested by the

pevp-aros povv of the original, which Kr. explains (p. 465) not of water, but
of a sort of chaos out of which the elements were developed.
homines consecuti see on Persaeus just above, and n 62 n.:
40. Neptunum : see n 71, m 64 ;

so Arist. Gen. An. in lip. 762 a
yivtrai S cV yfi KOI ev vypw Ta <aa KOI (pvTa fim TO tv yf/ p.fv vficop inrap^fiv,
TCI
ev S vfiari TTVf vp.a, ei> fit TOI;TW TtcivT\ dep/jLuTrjTa (//I ^t/a/i coore Tpi mov TIVU Tfcivra
,
fyv\r)s flvai Tc\r]pr). speaks of the air as ritalem liunc

Pliny (X. If. n 4)
aera et per cuncta rerum meabilem totoque conscrtum, and ix c. 6 he adduces
various arguments to prove the existence of air in water, e.g. the
spouting
of whales (in aquas penetrare vitalcm /tune spiritum quis miretur,
qui etiam
BOOK I CH. XV 40. 133
reddi ab his cernat?} the fact that fishes hear and smell (super omnia
eum ;
est, quod auditum et odoratum piscibus non erit dubium ; ex aeris utrum-
esse
que materia). In the Times for Sept. 13, 1879 there is a short notice
of the investigations made in the Challenger and other expeditions, to
determine the amount and composition of the air in sea-water.
terrain quae Ceres cf. n 67, 71. :
legis vim. C. supplements the brief mention of v6/j.os in the original

from his own studies for the De Legibus.
eandemctue necessitatem appellat gives to law the name of des :
tiny Mr Eoby suggests eundem, which seems more appropriate, as Vel-

.
leius is here dealing with the Stoic misuse of mythological names. [Cf. the
parallel passage in Ac. I 29 deum omniumque rerum, prudentiam...quam
eandem necessitatem appellant. J. S. R.]
sempiternam veritatem : cf. 55, in 14, Div. i 125 fatum id appello
quod Graeci (ip.app,fi>7]i>,
id est, ordinem seriemque causarum cum causaa
causa nexa rem ex se gignat. Ea, est ex omni aeternitate fluens veritas sempi-
terna; Zeller Stoics tr. p. 141 foil.
41. Orphei : cf. 107.

accommodare : a translation of o-woiKeiaJo-ai.
<jui suspicati sint : Sch. Opusc. in 310 argues against the Subj. here,
but qui is characteristic, not merely connective, though they never
dreamt of such a thing .
[Stoici videantur : cf. Sen. Ep. 88 modo Stoicum Ilomcrum faciunt,

modo Epicureum, modo Peripateticum, modo Academicum. Swainson.]
Diogenes *. of Seleucia on the Tigris, pupil of Chrysippus, and afterwards
head of the Stoic school (Krische 481 494), called magno et gravi Stoico in
Off. in 51. Philodemus proceeds to speak of him immediately after the
quotation given above Aio-yeVq? 8 o Ba/3uXcoi/ioj lv rw irepl rijs A.6rjvas TOV
:
Ko(Tfj.ov ypd<pfi
rw
Atl TOV avrbv vrrdp^fiv TJ Trtpieêiv TOV Ai a Kaddnep avdpanov
fyvxnv then, after describing how different names were given to different
parts of Zeus, he says that the part which was manifested in the aether was
Called Athene, roOro yap \fytcr6ai TO eVc TTJS KfpaXfjs, /cat Zevs apprjv Ztvs
6ij\vs Tivas 8e TUIV "2,Ta>iKu>v

(pdcrKtiv ort TO yyffj.ovtKoi>
Iv Tr) KfCpaXrj, <ppovr)(riv
yap tlvai, 10 Kal MfjTiv KaXflcrdai. Xpv<Tirnroi>

de ev TW a-rrjdfi TO qyepoviKoi
elvai KaKfl TTJV Adrjvav yeyovevat, (ppovrjcnv ovcrav, rw 5e TTJV (pcavrjv e/c
TTJS
Kf(pa\f)s tKKpiveadai \eyeiv f<

Trjs Kf(pa\^s, VTTO fie H0aiWoii, Ston Tf%vrj
eytvtff TI <ppoi>rj(TiSj
Kal A.0r]vav fiev oiov A.6prjva.v dprjcrOat) Tprram Sa fie KOI
TpiroyeVftav fiia TO TTJV (ppovrjmv e <
Tpwv avuo-TrjKtvai \6yu>v,

TU>V
(pvcnuunf
/cat TU>V
TJ0iKU>v
Kal TO>V
\oyiK.u>v
Ka\ Tas aXXa? S avT^r TrporrrjyopLas Kal TO,
1
(poprjfiaTa (e.g. the Aegis) KaTaxpvo-ws TTJ <ppovrjo~ft avvoiKfioi.
jj.d\a
disjungit : this form seems more suited to the metaphorical sense than
the dejungit of the MSS. Miiller Adn. Crit. p. iv. cites other passages in
1
So in the facsimile, but, as a compliment to Diog. would be quite out of
place, I should emend either /caTaxpr/oriKw? (employed by Sext. Emp. P. II. i 191
in treating of the improper uses of words)
134 BOOK i en. xv 41.
which do- is wrongly read for e/t-, e.g. degrediens N. D. u 103, dcmctata n
110, ddabi Off. n 64.
B. b. ii. Erroneous views of the poets and of eastern sages.

42, 43.
Ch. xvi. 42. The follies of the popular mythology form the subject of
the sixty pages in
first Gomp. s ed. of Philodemus. read there of the "\Ve
adulteries (pp. 10 12) and wars (pp. 28, 32, 40, 45) of the Gods, of their
frauds, cruelties, weaknesses, sufferings, their enslavements to each other
and to men. Compare Plin. J\r. II. n 7 super omncm impudcntiain cst
adultcria inter ipsos fingi, mox ctiam jurgia ct odia, atque ctiam furtorum
csse ctscclcrum numina.
exposui. In similar language, though to very different effect, Minu-

cius begins his 20th ch. (after concluding his summary of the Philodemian
section) with the words exposui opinioncs omnium ferine phttosophorum
quibus inlustrior gloria cst, dcum unum multis licet designasse nominibus,
ill
quids arbitrctur aut mine Christianas pJiilosophos esse aut phUosophos
fuissejam tune Christianas.
delirantium 37, 92, 94. somnia: 39, Ac. ii 121. Yarro Eumcn- :
idcs (ap. Nou. s. v. infans) postremo nemo aegrotus quicquam somniat tarn |
infandum quod non aliquis dicat pJdlosophus.

fusa : so 66 oracula /undo. Sch. quotes Fin. IV 10 poctantm more
vcrba fundcrc, Div. n 27 concitatione mentis edi ct quasi fundi. [Add Die.
ii 110, De Or. in 175, 194, Tusc. I 64, in 42. J. S. 11.]
ipsa suavitate nocuemnt

on which account Plato banished Homel
:
and Hesiod from his Rep. n 377 foil, referred to by C. Tusc.

model state,
n. 27. Cf. Xenophanes (E. and P. 130 foil.) mivra avt6r]K.av <9eoZj
"Op.rjp6s
6 Hcr/oSoy Tf \
ocrcra Trap dv6f>u>Troi<Tiv
dveiftfa K<U
"ûyos
(UT LV. \
cos
TrXelcTT t(j)dyt;avTu deuiv fpya KATTeti noi^fveiv T *cai aAAjjXous

<i6fpi(ma |
(iTTaTfvdv, Epicurus in Uiog. L. X 123 aae^f/s 8e ov\ T0 ^s T TroXXcov ""
tieoi/s afaipcof, aX\ 6 ras TroAAtoj/ fio^ns deals Trpocriin-rcoi Ilcracl.

TU>V
Alleg. ,
Horn. 4 EniKovpos "nrairav vôv TTOITJTIKTJV coffrrtp oXtdpiov /j.v6a>v SeXeap

d<po(riovfj.fi
os.
ortus : Philod. p. 31 mentions particularly the birth of Athene and of
Dionysus ; pp. 7 and 13 he notices the death (interitus) of Asclcpius ;

Minucius I.e. speaks of the alternate deaths of Castor and Pollux.
vincula: e.g. Dionysus bound by Pentheus, Prometheus by Zeus
(Philod. p. 39). See Iliad v 3^0 foil.
ex immortali Davis and Heind. read immortalibus ; but the Sing,
:
may be taken either indefinitely from an immortal , or gcnerically Vc roD

dOavarov. On the general subject cf. Tusc. I 28 foil., Niigelsb. JVac/thomcr-
isclic Thcol. pp. 1013.
43. magorum Aegyptiorumque : there is no allusion to the former
and very slight the latter, in what remains of Philod. The Magi
to
( great ones ,
Sans, magha, Lat. nuignus) were the priestly caste of MeJia.
BOOK I CH. XVI 43. 135
Their religious system was the Zoroastrian dualism of the Iranian con
quering race, modified to suit the subject Turanian population. The
serpent God of the latter was identified with Ahriman, who was then
raised to an equality with Ormuzd, both being viewed as emanations from
the absolute first principle, Zerwan-Akaran, i.e. eternity. In course of
time the Magian religion incorporated many polytheistic elements, as
the worship of the Planets, of Mithras, and of Mylitta, also known as
the Phrygian mother of the Gods. The religion of the Persians was pure
Zoroastrianism and, as such, opposed to Magianism, as is shown in the
overthrow of the Magi by Darius Hystaspes ; but it was confounded with
the latter by Herodotus and other writers. See Lenormant Manual of
Ancient History, tr. n 21 47 ; Rawlinson s Herodotus I Essay 5, on the
Religion of the Ancient Persians Hardwick, Christ and other Masters, Pt. IV.
;
Medo-Persia. C. speaks of their dislike to inclosing in temples the Gods
quorum hie mundus omnis templum esset, Leg. n

26 ; and of their skill in
interpreting dreams, Div. I 46, 47. His younger contemporary Strabo (xv
3. 13) describes their manner of worship and tells us that
they offered
sacrifices to Heaven, the Sun (whom they called Mithras), the Moon, Aphro
dite, Fire, Earth, Winds and Water. On the Egyptian religion, see 101,
Juvenal Sat. xv, Herodotus II 37 76 with Rawlinson s notes and Append.
ch. 3, also Hardwick and Lenormant.
veritatis ignoratione : causal ablative, cf. 1.
B. c. EPICUREAN EXPOSITION, xvi 43 xx 56.
Universal consent is a sufficient proof of the existence, blessedness

and immortality of the Gods. Being such, they must be free from care
and passion ; and are therefore to be regarded with reverence, not with
fear. Testimony and reason both assure us that they are formed like
men, but their bodies are of far finer texture than ours. Their life is
one of contemplation, not of action.
qui consideret debeat whoever (=if any one) should consider this
:
would be bound to pay honour to Ep. and hold him as a God On the .
hypothetical use of qui with Subj. see Madv. 367, who quotes N. D n 12
haec qui videat, nonne cogatur confitcri deos esse ? (repeated almost in the
same words 44), also Draeg. 493 and Roby 1558. On the extravagant
terms in which the Epicureans spoke of their founder see Tusc. I 48 quae
quidem cogitans soleo saepe mirari nonnullorum insolentiam philosophorum,
qui naturae cognitioncm admirantur, ejusque inventori ct principi gratias
cxultantes agunt eumque venerantur ut deum, liberatos enim se per cum
dicunt gravissimis dominis, terrore sempiterno et diurno ac nocturno metu ;
Fin. I 14, 32, 71 ;
In Pis. 59 ;
Lucr. v 8 deus ille fuit, deus, inclute
Memmi, qui princcps vitae rationem invcnit cam quae nunc appellatur
\ \
sapient ia; and in 15 nam simul ac ratio tua coepit vocifcrari naturam I
136 BOOK I CH. XVI 43.
rcrum, divina mcnte coorta, \ diffugiunt animi terrores ; Pint. adv. Colot. 17
(Metrodorus speaks of) T ErriKovpou coy <iX?;dco? deufpavra upyia ; ib. Colotcs
kneels and adores Epicurus Epic, himself writes to a disciple irt^-m ovv ;
dnapxas r?V f *f TOV iepov crw/inTo? dfpairtiav.

" His disciples kept sacred
TI)J>
to his memory, not only his birthday, but the 20th day of every month, in
accordance with the instructions in his will, Diog. L. x 18, Fin. n 101,
Zeller Stoin tr. p. 394.
primum esse deos : the 2nd point is given below, ut dcos bcatos ct i/n-
mortalcs putcmns.
in animis impressisset : this is the usual construction, like imculpsit
in mcntibus just below, but we find imprim. with Ace. in Ac. II 58.
quae est enim gens universal belief was alleged by the Stoics, no less
:
than by the Epicureans, as the strongest proof of the existence of the Gods,
see II 5, 12, Seneca Ep. 117 6 multum dare solcmus pracsumptioni omnium
hominum: apud nos argumcntum veritatis est aliquid omnibus vidcri: tan-
quam deos esse inter alia dis opinio insita
sic colligimus, quod omnibus de
est,nee ulla yens usquam est adeo extra leges moresque projccta, ut non aliquos
deos crcdat; and so of the immortality of the soul. It is often urged by C.
as in Leg. I 24 nulla gens neque tarn mansueta, ncque tarn fcra, quae non,
etiamsi ignorct qualem habcre dcum deceat, tamcn habcndum sciat; Tusc. I 30
multi de dis prava sentiunt ; id enim vitioso more effici solet ; omncs tamen
esse vim ct naturam divinam arbitrantur...omni autem in re consensio om
nium gentium lex naturae putanda est ; and by Pint, adv. Colot. 1125 D.
The same argument is employed in defence of divination Div. ill, and met
in the following book (n 39) by a reference to the universality of the desire
for pleasure as the chief good, quasi i-cro quicquam sit tarn valde quam nihil
sapcre vulyare! Cf. the objections in ^V. D. I (!2, in 11. Aristotle con
stantly appeals to the common belief in confirmation of his own reasonings :
the justification is given Hth. End. I G /cpdncrroj/ pfv Ttdvras avflpamovs 0ru-
i>a6ai
avvop.oXoyovi Tas rots pridrjirop.d ois, fl 8f /J.TJ, rponov ye nva Trdj/roj, uTTfp
fjLfTaflifiaô^voi TTOi^Voucrti/ f%fi yap fKnarros oieldf n Trpos TTJV aXyOfiav ...
fK yap T(i>v
uXrjdus fJ.iv Xeyo/xeYcoi ,
ou traf/)cos ^/, Trpoioixriv tdrai KO\ TO (rancor,
p.(ra\a[j.flavov(riv dtl ra yvu>pip.a)repa

rcoi/ (IcadoTwv Atyecrâi (TiryKfû/ieVcos.
See on the general subject Hamilton s Reid Supplementary Dissertation A
(On the philosophy of common sense) esp. vi (Chronological scries of testimo
nies], Spencer First Principles p. 4 foil, (who grants the universality of

II.
religious ideas), and the very fair and able discussion in Jellett a Efficacy of
Prayer p. 70 foil, and App. on General Consent. The analogous ecclesiasti
cal doctrine formularized by Vincent of Lerins in the words quod ubiquc,
quod semper, quod ab omnibus creditum est, or in the more sounding phrase
of Augustine securus judicat orbis terrarum, is of far more doubtful value,
as it refers not to the primitive instincts of mankind, but to abstract
dogmas, received on authority, and often very little understood by those

who professed to hold them.
7rp6\T] \lriv cf. Zeller Stoics tr. p. 403, Ilirzel p. 118 foil., Philodemus
:
BOOK I CH. XVI 43. 137
quoted on it is defined by Diog. L. x 33 as

25 ;
a general conception
retained in the mind the memory of what has been often perceived
, on ;
uttering the word man, the type at once rises up Kara (i. e. prior irp6\T)\lsLi>
to logical analysis) in accordance with our previous sensations Hence .
ovn {rjTflv ovre airopfiv avtv Tvpo\rjt\ffa>y Sext. Enip. Math. I 57 (sine qua...
potest), cf. Clem. Al. Strom, n 157. Chrysippus appears to have borrowed
the word from Ep. (see 54), defining it as cvvoia fyvaiKr) raw Ka66\ov
Diog. L. vn 54. In an interesting chapter of Epictetus (Diss. I 22) we read
that 7rpo\il\l/fis, general principles, are common to all men, and consistent
with each other differences arise when we attempt to apply them, e.g. all
:
allow that TO oaiov must be preferred to all things, but it is a question

between Jews and Romans whether it is oa-iov to eat swine s flesh. Educa
tion consists in learning to apply ray (pv&iKas TrpoXrfêty ra ts enl pepovs
ov<riais /caraXXqAwr
TTJ (frvafi. Prolepsis then, whether as understood by the
Epicureans (the permanent image), or with a more ideal colouring by the
Stoics, corresponds to the Idea of Plato, the Form of Aristotle, the Innate
Idea of later times by some of the Fathers (e.g. Theod. Gr. Aff. p. 16, 9 ;
:
Clem. 1.
c.} it was identified with Faith. Besides the terms informatio,
praenotio and anticipatio, C. uses for it notio and notitia, which are properly
equivalents of the more general Woia, cf. Ac. II 30 notitiae rerum quas
Graeci turn eWoi a? turn TrpoXêty vacant ; Tusc. I 57 (of the Platonic
doctrine of reminiscence) nee fieri ullo modo posse ut a,
pueris tot rerum atque
tantarum animis notiones, quas evvolas vacant,
insitas et quasi consignatas in
haberemus, nisi animus, antequam in corpus intravisset, in rerum cognitione

viguisset ; Top. 31 notionem appello quod Graeci turn evvotav turn Trpokîv
dicunt : ea est insita et praecepta cujusque formae cognitio, enodationis
indigens; Madv. Fin. in 21, v 59 ;
Bake on Leg. I 26, 30, 59, where incohatae
intellegentiae
= -irpoK^ti s.
informatio :
shaping ,
outline ,
then conception .
caelesti volumine entitled irepl KptTijpiov :

fj KUVWV, the tester standard
of truth Diog. L. x 27, Zeller Stoics tr. p. 400 foil. We find it referred
to as TOVS SioireTfls xavovas Plut. adv. Colot. 19.
Ch. xvii. 44. non institute so Tusc. I 30 nee enim id (esse deos] con-
:
locutio hominum effecit, non institutis opinio est confirmata, non legibus, i. e.
01; I/O/KB dXXa (piio-ei. So Philod. p. 128 (we worship the Gods) ou p6vov
8ia TOVS vopovs dXXa 8ia (pvcriKay airiaj, Diog. L. X 123 $eo! jj.ev yap dcriv
evapyrjy p,ev yap ftniv aiiruiv 77 yvuxris*
ad unum omnium all without exception : .
insitas vel potius innatas implanted or rather inbred The two

: .
words are often joined to express natural growth as opposed to artificial

training, e.g. Fin. IV 4 insitam quandam vel potius innatam cupiditatem
scientiae ; Verr. iv 48 the belief that Sicily is sacred to Ceres and Libera is
so firmly held by the natives ut animis eorum insitum atque innatum esse
videatur, also v 23 in Top. 69 the opposite quality is expressed by the
;
phrase adsumptis atque adventiciis. It does not seem necessary to suppose

138 BOOK I CII. XVII 44.
any error on the part of C. as though he ascribed to Epic, the doctrine of

innate ideas in the sense in which Locke (certainly not Plato, for with
him the idea was latent till developed by fjLaifvriKJ ;
nor Descartes, see
Huxley s Hume
p. 83) understood the term. All that is implied is that
our religious ideas are not arbitrarily imposed from without, but grow
up within as a natural and necessary result of experience. must We
understand innatum in the same sense in Sch. Opusc. iv 345, who
II 12, cf.
remarks that a principio innasci is the phrase used (n 34) of what is

strictly inborn.
de quo autem confitendum [The argument is obscured by the
est.
ordinary punctuation. Putting a comma

after hdbemus we get the follow
ing syllogism We all : have from nature an idea of Gods what all men s :
nature agrees about is true :

ergo we must admit the existence of Gods. 11.]
omnium natura = onmes naturd, cf. n. on 36.
hanc igitur habemus: resumes fatcamur habere. For the resumptive
use of igitur after parenthesis and for the change from Inf. to Ind. cf.
Draeger 355, Madv. 480. A
close parallel occurs in Fin. n 22 quid
cnim mcreri veils... quid mcrcaris igitur &c.
ut putemus explains hanc, which has the force of talcm,
: cf. 55 ilia ut.
45. ipsorum : the existence of the Gods, as opposed to their

attributes.
insculpsit in mentibus so in animo quasi inscidptum cst cssc dcos n 12.

:
quod beatum essent omnia: quoted from the Kvpiai &om, an epitome
of the ethical principles of Epicurus, which he intended to be committed
to memory by his disciples, see 85, fin. II 20 quis cnim vest rum non
cdidicit Epicuri Kvpias Soaj 1 Diog. L. x 35. It is preserved by Diog.
x 139, and commences with the words here translated TO paKapiov KOI
u(pdaprov ovre avro TT
paypara ?x fl ^ rf uAAfi) Trapeêi, cScrre ovrf opynls ovre
>
âptcrt owfxerat tv arrdevd yap irav TO TOIOVTOV, cf. Philod. p. 123 xajpi?
cpyfjs Kal xpiro? da-devova-rjs, Lucr. II G46 omnis cnim per so divom natura
ncccsscst immortali aevo summa cum pace fruatur scmota ab nostris rebus
\ \
scjunctaque longe ; \
nam
privata dolore omni, privata pcriclis ipsa suia \
pollens opibiis, nihil indiga nostri, ncc bene promcritis capitur, ncque tan-
\
gitur.ira. The argument in full is the Gods are happy happiness con
:
;
absence of trouble, whether experienced iu oneself or inflicted

sists in the
upon another ; therefore the Gods neither feel nor cause trouble ; hence
the motive of anger, which might lead to their infliction of trouble, and the
motive of favour, which might lead to their taking trouble for others, are
alike manifestations of weakness, and inconsistent with our idea of the
Divine majesty. The answer to which is that (1) the word trouble is
unmeaning in reference to our idea of God : if we suppose him to bo
almighty, thought and action are as easy to him as breathing to \is :
(2) while it is true that passion and caprice are marks of weakness and, a,s
such, inconsistent with our idea of God, yet a righteous government, re

warding virtue and punishing vice, is a natural corollary to the belief in a
BOOK I CH. XVII 45. 139
good and powerful God. When Seneca says dcos nemo sanus timct (Dcnef.
iv 19) it is not from any notion of the Gods being indifferent to the actions
of men, but he is simply asserting the Platonic doctrine that God never
harms any (Rep. u 379 foil.), that His acting is always for the best both to
the universe at large and to each individual in it. In Philod. p. 94 we read
that it was charged against the Epicureans, that their doctrine deprived good
men of their religious hopes, TrpocrfnKJifpovcriv Se /cat Start dyaduiv Kal TU>V
StKaidiv irapaipovptda ras Ka\as eXnidas at tv rot? deols eôutrt, to which it is

replied p. 97 that the vulgar ideas of reward and punishment are aban
doned by all philosophers, and that many go so far as to deny them any
power to hurt, ovSeis -yap coy tlirtlv TU>V
ca<pe\flv
/cat j3\dnTfiv flprjKOTatv (piXo-
cr6(po)vrovs 6fovs, ofioias ruts ^vSat ots (the vulgar) vire\nrfv TUS coêXia? Kal
TOJ /3Xa/3ay, TroXXot 8 oiJ8e /SXanrru* oXws etparrav avrovs, but the true and
just are rewarded as Polyaenus has stated in his 1st book :
p. 100 oxpeXtas
fK 6eu>v Totf dyadois Kal /3Xd/3aj rot s Kaxois KaTaXfiirnvcn apparently the (i.e.
Epicureans) :
p. 124 /cat cra>T^ptaf dvdpunrois 8id TOV deov KaraXeiTJTeoi/ imo-
ypucpet (i.e. Epidurus) 8id irXeiovwv, ei> de T<O
rptcncatSe/ccrna Trept rfjs oiKfioTr]-
TOS r)v Trpos nvas 6 deos eêt Kal rrjs aXXorptor^Toy :
p. 125 with the favour
of heaven (6fu>v
l\tav O J/TCO>)
we need not fear war, with the favour of
heaven w e shall pass our
r
lives in purity :
pp. 86 89 the Stoics deny that
the Gods are the authors of evil to men and thus take away all restraint on
iniquity and degrade men to the level of the brutes (for who would be
balked of the injustice for which he craves, from the fear of air or aether ?),
while we say that punishment comes to some from the Gods, and the
greatest of good to others also p. 145. It is difficult to see how this
:
approach to the common opinion (which goes much beyond what Lucr.
allows vi 70) can be reconciled with other positive statements of Epicurus
or with his general principles as given in the text. See the Academic,
or rather Stoic, criticism in 121. For the form of expression (nee habera
ipsum nee exhibere alteri] we may compare St James I 13 d yap 6tos aTrei-
paaTos eari KaKaii , Tretpaêt Se airos ou SeVa, Plut. Mor. 1102 E Kal (pavXov
oi/ Sef Trotfti aurw De Ira, II 27 natura Hits
dtpis, (Scnrtp ov8e Trda^tiv, Sen.
(dis) mitis et placida est, tarn longe remota ab aliena injuria quam a sua.
sit essent essent the Pres. Subj. is allowable because it is a general
:
proposition having no more reference to the past than to the present : the
Imperf. is afterwards used in order to remind the reader that this a is
statement made in the past by Epic., not necessarily adopted by the writer ;
see Dracger 131, and (on the mixed construction) 124 B c, where it is
pointed out that when there are two subordinate clauses, standing in
different degrees of subordination, the more remote subordination is fre
quently expressed by the Imperf. the less remote by the Pres. Subj. Com
pare for the corresponding use of the Subj. and Opt. in Greek, Jelf 809,
Arnold on Thuc. in 22, p. 370.
talia imbccilla : Seneca De Ira i 20 ira muliebre maxime ct
puerile
vitium cst, Juv. xin 190 with Mayor s u.
140 BOOK I en. xvii 45.
si nih.il erat dictum : if \vc had had no other aim beyond that of
piety in worship and freedom from superstition, we might have ended
here On the Ind. in npodosi see 19 tonyum cst, n.
.
cum aeterna esset wo need not (with Dracg. 151. 3) explain the
:
Impcrf. as attracted to the tense of the principal verb (coleretur). It ex

presses a consideration belonging to and contemporaneous with the sup
posed action (colcrctur] and carefully to be distinguished from the new
consideration with which we are now occupied (anquirit animus below).
habet venerationem Niigels. Stil. 93 quotes this as an example of
:
the way in which the Romans supplied the absence of a Pass., and com
pares Orat. Ill 11, Phil. I 7, Marcell. 26. [cf. aivdrjcnv Tvapf\fi.v
which
is the regular passive of ala-6dvfcr6ai. J. S. R.] Sch. in his note cites other
phrases in which habeo has the same force, e.g. lactitiam, spem, timorcm
habcre to inspire like the Gr. ex flv== Ta P*X flv
,
On the grounds of the -
Epicurean worship cf. 56 and 116, and Philod. 128 Trpoo-evêo-ât yap tv
TOO TTf/n (prjCTtV, ov% ws \viroiifj.evri)i> rasv
6e<av fi fj.rj TroirjcTQ^fv, dXXa Kara Gfu>v
Trjv (irivoiav TO>V

(praestans, quicquid exccllit, praestantissima
vnfpfia\\ova-<av
natura 47, naturam cxccllentem 56) 8vvap.fi Kai anovdaioT^Ti <pvcrfu>v.
Defective as was the Epicurean conception of God, it was so far right that
they could see in Him an ideal perfection worthy of the reverence and
imitation of men, see Zeller Stoics tr. p. 439, Philod. p. 148.
metus a vi cf. 42 concubitus cum gcnore. Allen quotes Liv.
: xxm 15
mctus a praetore, where see Weissenborn, also Madv. 298. 2, on verbal
substantives followed by prepositions. The verbs timco and mctuo are used
absolutely with ab.
quibus impendere : on the Inf. with relative in Orat. Obi. see n. on
12 ex quo cxsistit.
vitae actionem mentisque agitationem : Beier s correction for vitam

ct actionem mentis atque agitationem, see his n. on Off. I 17 and compare
actio vitae in 103, and Div. n 89 ; see too Sch. Opusc. ill 315 and 363 and
my u. on 2.
Ch. xvin. 46. admonet :

gives a hint .
speciem humanam deorum : sec Cotta s criticisms 77 foil.
occurrit. For exx. of such appearances see Ov. Met. vin 626 foil.,
Liv. xxi 62, xxiv 10, Dion. Hal. A. E. n 68, Niigclsb. X. Theol. p. 2,
and nn. on Acts xiv 11. Celsus up. Or. vn 35 says that in the sanc
tuaries of Amphiaraus, Mopsus, and Trophonius avdptoTrodftfls Geupiicrdai.
6fovs, ov \ls(v8op.(i>ovs dXAa Kat tVapyeis-, and (in 24) that there were many
living in his time to whom Asclepius had appeared, and granted healing ;
again (vin 45) all life is full of such divine manifestations Cf. also 36, .
II 6 sacpe voces cxauditae, saepe visae fonnae deorum, 166, and Lucr.
V 1161 nunc causa deum per magnas numina gcntcs pcrculyarit
<juae |
ct ararum complement urbcs, ...non ita difficile cst rationem rcddcre ver-
\
bis. quippe etenim jam turn divom mortalia saecla cgrcgias animo fades
| |
ct magis in somnis mirando This

vigilante vidcbant | corporis auctu foil.
|
BOOK I CH. XVIII 46. 141
is an explanation of the belief of the vulgar, the absurdities of which

are shortly after pointed out how far Lucretius himself allowed eviden :
tial weight to these visions is not clear. In iv 26 foil, he gives as his

reason for discussing the nature of the images (simulacra) the fact that
they take the shape of the dead and cause terror by presenting themselves
to us both awake and asleep, ne forte animas Acherunte reamur ejfugere aut \
umbras inter vivos volitare , and in 722 foil, he shows how such simulacra
\
may arise spontaneously in the air. It seems therefore that these images
can only be trusted in so far as they are supported by abstract reasoning.
Compare also Sext. Emp. Math, ix 25 (quoted by Munro) ETrixovpos Se tic
riov Kara TOVS VTTVOVS (f>avTao~ia>v
oierai TOVS dvdpanrovs tvvoiav f&naKfvai dfov
fj.fya\a>v yap fl8co\cov, (prjcri, Kal dvdpcorrofJiopcpoov Kara TOVS VTTVOVS rrpocnvnrTov-
ra>v
\nrf\aftov *cat rats dXrjdeiais virapxfiv rivas TOLOVTOVS 6eovs avdpunrofiop-
(povs. The
Stoic Balbus is in agreement with Epic, on this point ; and
Aristotle (quoted by Sextus 1. c.) made these appearances one of the two
causes to which he traces the origin of religion, dn-o 8volv dpx&v ewoiav 6ea>v
(Xeyt yeyovtvai) OTTO re ra>v

Trepl TTJV "^VXTJV (rvfJiftaivovrav Kal djro ru>v
fifrfca-
pa>v,
the former owing to TOVS fv rois VITVOIS yiyvop-fvovs ravrrjs evdovo-iacrnovs
1
Kal ras jUiVTttas orav yi ip, (frrjcriv, tv rw VTTVOVV Kaff eavr?)V yevrjrai rj ;
X V" ?>
Tore rr)v Iftiav a7roXo/3oC(ra (pvaiv it exercises a prophetic power, just as

Homer tells us it does at the moment of death ;
e /c rovratv ovv vnevorja-av ol
uvQpanroi eivai TI 6eov ro Kaff eavrov toiKos rfj Îsvxfj Ka\ navruiv eVicrT^/ioviKQ)-
rarov. See H. Spencer Principles of Sociology ch. x and Tylor quoted

below.
primas notiones answering to natura above. : find the correspond We
ing Greek term used of the TrpoXij^tis in Diog. L. X 38 dvayK-r] yap ro Trparov
Kad (Kacrrov (pGoyyov /SXeVecrât Kal p.r]dtv a7ro&ei
fi>i>oT)fj.a itpovbeicrQai ea>s
(if we are to have any standard of reference).

ne omnia ad primas notiones. The TrpoX^t? which arises instinct
ively from the repeated appearances of Gods is contrasted with the ab

stract reasonings which follow. The Gods must be of human shape, for
the most perfect nature must be also the most beautiful, and the human
shape is more beautiful than any other ; again, happiness cannot exist
without virtue, nor virtue without reason, nor reason except in human
shape. The former argument is criticized 77 86, the latter 87 89.
47. praestantissimam we are justified in believing that the most :
exalted of beings, whether we regard his happiness or his eternity, must be

also (candem] the most beautiful It would seem that both here and in 45 .
we must explain the causal clauses vel quia and cum et aeterna by a reference
to praestans.
figura: the mathematical outline, a matter of fact; species, outward

appearance as distinguished from the inner nature forma ( 48), the form ;
artistically viewed as symbolizing the inner nature.

vos quidem divinain :
you Stoics at least are wont, in displaying
the skill of the divine artificer see n 87 and 134, and forfabr.
,
19 n.
142 BOOK i en. XYIII 47.
modo hoc, modo illud: so (Tusc. v 33) when charged with contradicting
what he had said in the De Finibus, C. replies in diem vivimus; quodcumque
nostros animos pcrcussit, id dicimus, itaquc soli sumus libcri, cf. Alt. xm 25
Academiam volaticam ac sui similem, modo hue modo illuc, also Die. I
62; and, of the Socratic irony, Lad. 13 qui non turn hoc turn illud, itt in
plcrisque, scd idem semper. [Add Ac. II 121, 134, Tusc. I 40, Att. II 15,
Parad. 14, Die. I 120, n 145. J. S. 11.] For omission of verb, see 17 n.
48. pulcherrima est: so Madv. Fin. in 58 in place of the sit of MSS,

on the ground that quae means quam pulchcrrimam essc posui, Juunanam,
not tali ut sit pulcherrima, cf. Sch. Opusc. in 310.
ratio hominis figura: cf. <a\ d Aoyicrôi OVK fx n ilfv *v "XX?; MP0, /
^ Xn
TTJS dv6p(a7rov, (fravepuv cos teat TOV 0eoi>
ayppcoTroôpôj/ ^pr) KaraAe intiv Iva crvv
2 p. 21 (conjecturally assigned
Xoyto-ô rr)v imovTaviv f\rj Vol. Here, vi pt.
to Metrodorus). Here as elsewhere the Epicurean refused to go beyond
his own experience :
l
numquam vidi ( 87) thought apart from a human
body , or as it would now be worded, apart from brain .
hominis esse specie. The Gen. is sometimes substituted for the

adjective with the Abl. of Quality; cf. R. P. n 20 48 (tyrannus) quamquam
figura hominis tamcn immanitate vimit bcluas, Caes. It. G. vi 27 (uri)
cst
specie suntet colore tauri, and Liv. xxi 62 quoted below under nee soliditate.
This arg. is criticized in 89.
49. quasi corpus like the el SwXa of Homer and the ghosts of later
:
times, cf. the interesting chapters on Animism in Tylor s Primitive Culture

esp. vol. I p. 449. The Epicurean Gods are of course material, but they
are composed of the finest etherial atoms, similar to those which constitute
the rational soul, and are therefore capable of acting immediately upon it :
sec the passages quoted in n. on intermundia 18, and the criticism by Cotta
in 71, 75, by Balbus in II 59. Hirzel (p. 77 foil.) thinks that C. con
founded the images which reveal the Gods to us with the actual Gods and ;
that the latter had more approach to substance than he allows them, as
Philodemus (quoted by Zeller Stoics tr. p. 441) speaks of their taking food,
and conversing together probably in Greek, cf. also Sch. Opusc. iv 336
359. The subject is discussed below. For the expression cf. Sen. Contr.
II 12 11 quasi dissertus es, quasi formonsus cs, quasi dives cs; unum tan-
turn es non quasi, vappa (quoted in Roby 1583), PL Stick. 552 foil., Plin.
Ep. vin 16 quasi testamcnta, quasi cioitas, and the legal fictions quasi pos-
scssio, quasi pignus &c.
Ch. xix. quivis = o rvx^v, every one .
agnoscere : to feel their force ,

Sch. Opusc. ill 315 and 363.
qui viderit : causal relative.
sic tractet ut manu so 1!. P. 1 15 (of Panactius) qui quae vix conjcctura
:
qualia sint possumus suspicari, sic adfirmat ut oculis ca ccrnere videatur aut
tractare plane manu; Brut. 277 cum indicia mortis so comjwrisse ct manu
BOOK I cn. xix 49. 143
tenere Lucretius speaks in equally high terms of his master s

diceret.
speculations, 74 omne immensum peragravit mente animoque foil.

I
dccet earn esse vim aeterna. This extremely difficult passage has
been discussed by many writers, esp. by Sch. Opusc. in 315 l , and Neue
Jahrb. for 1875 pp. 687 691, as well as in the notes and app. to his ed. ;
but the to give a satisfactory explanation of the whole was Hirzel in

first
his Vntersuchungen pp. 46 90. He translates as follows (p. 68) Epikur :
lehrt die Natur der Gotter sei der Art, dass sie erstens nicht mit den
Sinneu, sondern nur mit dem Geiste erfasst wird, und dass sie ausserdem
weder Soliditat noch individuelle Identitat besitzt, wie die sogenannten
vielmehr gelangten wir zur Erkenntniss des Gottlichen (denn das
a-TfpffjLvia ;
besagen die Worte quae sit et beata natura et aeterna) durch Bilder, die
wir wahrnehmen &c. I had long taken the same view of the construc
tion of capere, and of the needlessness of Sch. s emendations cernantur,
cumque, beatae naturae. The clue to the right interpretation is to be found
(1) in 105, where the account here given is criticized by Cotta, and (2) in
Diog. L. X 139 ev aXXots 8e (prjai rovs 6fovs Xoyw dfuprjrovs, ovs p.ev KO.T
dpi6p.ov wêcTTcorar, ovs Be *a$ op.ofi.8iav (K rfjs crvvexovs (nippvcrtcas TUIV
ofJLoicaif fl8a\cov eVi TO avTo aTroTCTfXfO p.fVtoV dt>$pco7roeiSa>s.
Philodemus
seems to have treated of the subject in his Trepi cvovjScuw, but unfortu
nately the passages relating to it are too corrupt to afford much help.
See p. 110 8vvaTai yap <
(similitudine) vTvapxovo-a (Idiorrjs)

rfjs 6p.oioTrjTOs
diaitoviov fx_fiv rfjv TfXfiav tv8atp.oviav, eVeiS^TTfp ovx TJTTOV e /c aJreof rS>v
T)
TU>V
op.oiu>v aroi\fl(f>v fvoTr/rfs aTroreXflcrât bvvavrai. Gomperz despairs
of the passage (see his n. dieser mir zum kleinsten Theil verstandlichen
Columne ,) but it would appear to be a comparison between our ordinary
modes of perception and the mode in which we arrive at a consciousness of
deity just as in the next page it is said if opponents charge Epicurus
;
with denying the existence of the Gods, why might they not on the same
ground charge him with denying the existence of horses and men, Kal -na.v&
aTrXwr TO Kara p.epos alfrdrjTa. re Kal vor^-ra. (pvcreutv f i8r) ? The same subject is
discussed in pp. 132 138, but only occasional phrases are legible, as rf)v
KUT dpi.6p.bv vi/yKpicriv (C. s ad numerum) in pp. 134 and 138, p,ijre yap
p.r)re uvvBtrovs p. 136, apparently an exhaustive
drop-ovs vofjiifiv TOVS 6foiis
argument to prove the atheism of Ep. his Gods are neither atoms nor
compounds of atoms, and what other entities are admitted by him ?
non sensu sed mente cernatur cf. Lucretius quoted on quasi corpus, :
and 105 speciem dei percipi cogitatione non sensu. Sch. points out that
while L. speaks of the tennis natura and Cotta of the species, both referring
only to the fine etherial body of the Gods, Veil, speaks more generally of
vis et natura. This is because he is about to refer, not merely to the
1
He calls it locum omnium difficillimum crtjus ccrtam omnibusque numeris
absolutam interpretationem vix quisquam, ego certe 7wc tempore proponcre non
possum.
144 BOOK I CTI. XIX 49.
immediate sensuous impression produced on the mind when its fine atoms
are struck by the cognate atoms which constitute the divine imagines,
atoms which pass unperceived through the coarser sieve of the bodily
senses, but also to the conception of blessedness and immortality to which
the mind attains by reflecting upon the impressions it has received. It is
the latter process which is properly expressed by cogitatio.
nee soliditate appellat. At first sight it seems natural to take sol. as
an abl. of cause after cematurand so Sch. explains it by a reference to
;
the distinction between the imagines thrown off from solid bodies (the o-re-
pffivia), which imagines are described in Diog. L. x 40 as diroppotat TTJV (rjs
6e(Tiv KOI ra;.i/ Starr^povcrai, ffVTTfp KCIL tv rolt ffTfpffivtoiS (?X OV anc^
>
a fi ncr
class of imagineswhich reveal to us the shadowy form of the Gods. The
expression would not be quite accurate, for even the finest images must in
the end consist of atoms (since all that exists is summed up under atoms
and void, according to Epic.) and solid itas is essential to atoms of every
kind; still in popular language (quadam = ut ita dicam) it might be said
that the images perceived by the bodily senses were perceived in virtue
of a massiveness which was not shared by the images which were per
ceptible by the mind alone. The objections to this interpretation are
(1) that it really addsnothing to what has been already said in the
previous clause, though apparently contrasted with it by the word primum,
(2) that it is difficult to connect it with what follows, (3) that it is incon
sistent with the words of 105 nee csse in ea (specie) ullam soliditatem,
neque eandem ad numerum pcrmanere, in which the absence of solid itas is
predicated of the divine form itself, not of the image, as distinguished from
the form, in virtue of which negative property the image is perceived in a
particular way. Accordingly Peter (Commentatio de N. D. Saarbrlicken 1801)
and Hirzel take soliditate quadam as a predicative Abl. of quality, of which
the former cites several exx. (Ar D. I 12 veris falsa adjuncta lanta similitu-
.
dine, 28 contincnte ardore lueis orbem, 81 reliquos deos ea facie novimus, 84

his vocabulis esse deos facimus, 107 imagines ea forma, Liv. xxi 02 in agro
Amitenio mult is locis Itominum specie procul Candida veste visas nee cum
ullo congressos, where there is the same accumulation of ablatives as here)
and further illustrates by the following parallel in somnis mihi oblata cst
imago leonis, ut non oculis scd mente ccrncrctur, neque ingenti corporis mag-
nitudine neque densajuba, sed ferocitate ocidorum splendor e prod ita. Taking
soliditate thus as referring to the substance of the deity which has nihil
concrcti, nihil solidi in it ( 75), it is opposed to the previous clause which

referred to the mode
in which that substance was perceived. It cannot be
denied that there something very harsh in the construction of such an
is
Abl. with cernatur, and I think it possible that sit may have been lost after
numerum before ut. The term o-Ttptnviov occurs repeatedly in the frag
ments of Epic. TTfpl (f>v<Tfa>s
and in his Epistle to Herodotus preserved in
Diog. L. x.
We come now to the more difficult ad numerum, which must evidently
BOOK I CH. XIX 49. 14<5
be explained from the fuller expression in the parallel passage neque

eandem ad numerum permanere, and this again, as Hirzel shows p. 55, is a
translation of the Greek TO.VTOV Kar apiOpov Siapfve i remains numerically
and identically the same or KUT doidp.ov being distinguished from
,
ei> TQVTOI>
ev or ravrbv /car eiSos the same in kind see Arist. Met. IV p. 101 6 b, ,
II p. 999 b, Categ. I 2 with Waitz s n., Themist. ad Nat. Quaest. IV 9, and
Whately s Logic App. (on the ambiguity of the word same ). But will KUT
apidfjiov carry this meaning by itself? For proof of this Hirzel refers to
Bonitz s Index Aristotelicus s. v. api$/xoy, see particularly Anal. Post. I c. 5,
p. 74 where the phrase KOT dpidpov is used of argument which applies only
to a single individual triangle, as opposed to proper geometrical reasoning
which deals with the triangle, qua triangle, universally. Similarly we have
icarapidôv i50eoT<uruy in the passage already quoted from Diog. L. It
isimpossible however to suppose that ad numerum standing alone could
convey this meaning to a Roman ; and though it is conceivable that C.
may have put an unmeaning phrase into the mouth of the Epicurean advo
cate, it seems hardly credible that he should, without remark, have
supplied the interpretation afterwards through the mouth of the Academic
critic. I believe therefore that eadem has been lost between neque and ad.
and that the true reading is neque eadem ad numerum sit. I postpone to
the end of the paragraph the question, how we are to conceive of Gods not
l
possessed of personal identity or individual existence [Soliditate cannot .
possibly be an abl. of quality. Soliditate quadam might be taken as such

with esse or a substantive, but not with a verb like cernatur. not Why
treat it as abl. of cause, (cf. 105 similitudine cernatur} translating so that
it is not perceived by sense or by mind, nor in consequence of any sort of
solidity which it possesses, nor numerically, i.e. individually ? causal A
abl. gives indirectly what is wanted, a description of the object which
is the source of the cause. R.]
sed intellegentiam capere : the construction is made to depend im
mediately upon docet instead of being subordinated to ut. Sed contrasts
the following positive with the previous negative description of the divine
nature.
imaginibus similitudine et transitions perceptis the sense must :
be ascertained by a comparison- of the parallel passages, 105 eamque esse

ejus visionem ut similitudine et transitions cernatur, 109 fluentium fre
quenter transitio fit visionum ut e multis una videatur, and shortly after
innumerdbilitas suppeditat atomorum; Diog. L. I.e. ovs 8f (sc. fleovs} Kad o/*o-
tiblav TTJS crvvfôvs eVtpputrecor
(<
oîoiaiv fiScoXcoi eV! TO avro drroT(Te\fcr-
r<av
fj.ivu>v dvdpanrofiSus ;
Lucr. v 1175 (men attributed to the Gods) aeternam
vitam quia semper eorum | suppeditabatur fades et
forma manebat |
. Com-
A. Becker (Comm. Crit. 1865) gives a careful analysis of the passage and
1
strongly condemns Sch. s interpretation. He proposes to add permanere (of

which he thinks primum a corruption) after numerum. Few will follow him in.
this.
M. C. 10
BOOK I CH. XIX 49.
pare also the very similar language used of perception and images gene
X 48 ptvcris CJTTO rcav crw/j.arcoi TOV fTrnrd\fjs (TVV(\T]S trvfifiaivft
rally, Diog. L.
OVK tiri8n\os aladijtrfL Sta TTJV avravanX^pcocnv, Lucr. IV 26 foil. csp. 87 out
lines of shapes about so exquisitely fine as each by itself to be invisible
flit ,
104, 256 the things themselves are seen, though the images which strike
the eye are invisible 190 the images succeed one another like the rays of
,
light suppeditatur enim confestim lumine lumen, 714 (accounting for the
",
movements of shapes seen in dreams) so great is the velocity, so great the

supply of things tantaquc scnsibili quovis cst tempore in uno copia parti-
, |
cularum ut possit suppeditare; and see the passages quoted from Philodemus
under docct cam esso vim. From these it would appear that the phrase
must mean when the images have become perceptible through their mutual
similarity and their uninterrupted succession Any one image would be .
too fine to attract the attention, but the repetition of similar images ever
streaming onwards, produces on the mind the impression of one unchanging

object. A familiar illustration would be the rainbow, or the wheel of fire
produced by rapidly whirling round a burning stick. I agree with Hirzel

in rejecting Suh. s explanation of similitudo as referring to the likeness
between the images and the mind on which they impinge on the other ;
hand transitio, lit. the passing before the eyes (as in Ovid Rcm. Am. 615
vnidtaque corporibus transitione nocenf) appears to me to be a translation of the
Gr. not (as Hirzel takes it) of avravaTr^puxris which is rather suppe-
<j)<>pd,
ditatio. There is a slight inaccuracy here in the use of trans., it is applied

as though by an ab extra spectator to a stream of images, not passing
before, but coming full into the eyes or the mind.
cum infinita affluat. Hirzel and C. F. Miiller have adopted Brieger s
emendation series, which certainly reads more easily with infinita. On the
other hand species is the technical term to denote the mental impression
produced by the imagines (cf. 107 fac imagines csse .. .species dumtaxat
objicitur; Die.n 137 nulla species cogitari potest nisi pulsu imaginum; Fat.
43 visum objectum imprimit ct quasi signat in animo suam speciem} so that
I should have been inclined to keep the old reading, translating there
rises up a never-ending impression of exactly similar images produced
from countless atoms were it not for the following affluat, which is very
,
suitably used of the series imaginum flowing in upon the mind (cf. Div.
I.
c.}, less suitably of the species which springs up within the mind
but
itself asa result of the inflowing imagines. Still we have fluentium
visionum 109 where see n.
ex individuis so 110 effigies ex individuis corporibus oritur. The
:
images were composed either of the surface atoms of the (rrepepviov (Lucr.
IV 67 praescrtim cum sint in summis corpora rebus multa minuta jaci
quae possint ordine eodem quo fuerint at formal servare figuram) or of loose
\
atoms floating about in the air (Lucr. iv 129

foil.). Zeller (Eng. tr. p. 443)
strangely translates pictures emanating from innumerable divine indi

viduals (giJttliclien Individual in the original).
BOOK I CH. XIX 49. 147
ad nos: the MSS read ad deos which makes no sense possibly it is due 1
;
to a comparison of 114 nor is Manutius a deo, though supported by the

;
quotation in Augustine Ep. 118, suitable after ex individuis ; we want the

terminus ad quern, that a,
quo being already supplied.
mentem intentam infixamque. The independent action of the mind
is needed (1) ;
so Lucretius iv 802, ex
to distinguish particular images
plaining how it is that the

perceives a mind only
small part of the images
which throng to it from all sides, quia tenuia sunt, nisi quae contendit,
acute cernere non potis est animus ; proinde omnia quae sunt practerea
| \
pereunt, nisi si quae ad se ipse paravit; (2) to interpret them by meditation

(fTTijBoXri Epic, in Diog. L.
x 62, lit. throwing oneself upon them as in ,
54 se injiciens animus et intentus, Lucr. n 740 animi injectus and 1047

with Munro s notes). Hence the expressions already discussed cogitatione
percipi,Xoyw dfcaprjrovs.
intellegentiam capere aeterna comes to understand what that
:
being is which possesses the divine attributes of blessedness and eternity ,
cf. 96 praestantissima natura, eaque beata et aeterna, quae sola divina

natura est, 105 beatam illam naturam et sempiternam putet.
To treat now of the whole passage together, it may be thus translated,
Epicurus teaches that the essential nature of the Gods is such as, in
the first place, to be perceptible by the mind alone, not
by the external
senses and in the next place, to be without the solidity, so to call it,
;
and the individuality belonging to those bodies to which he gives the

name of <rrtpepvia on account of their hardness but (his account is) :
that through the perception of a long train of similar images, when an

endless succession of such images forms itself out of countless atoms
and streams towards us, then our mind intent and fastened upon these
images apprehends with rapture the idea of a blessed and eternal being .
Comparing this with the parallel passage from Diog. L. w e shall see that,
r
2
supposing the latter to be correct C. here confines his attention to
,
the second class of Gods there mentioned, i.e. Gods who exist for us in
1
A writer in the Rev. de Philologie for 1877, p. 264 keeps the reading
ad and explains as follows. The atoms flow together vers le point ou ils
deos
constituent eux-memes par leur passage continue 1 existence des dieux...Les
images qui se detachent sans cesse des dieux, apres avoir forme un instant les
dieux eux-memes, sont bien celles qui se rendent ensuite vers nous, et qui nous
font connaitre.
2
Sch. altogether objects to the supposition of there being two classes of
Epicurean gods, and would accordingly change ous /uec, ois 5, reading ov ^v
(Gassendi s unsatisfactory suggestion) KOLT i>0rrcDTas, yvucrrovs KaO
api0fj.oi>
5<r
6/j.o(i5iav fK TIJS ffvvexovs eTrippvveus K.T.\. I see no reason for doubting the
genuineness of the passage. It simply asserts in definite, terms the conclusion
which an attentive consideration of C. s language forces on the reader, viz. that
there were two distinct systems of theology recognized in the Epicurean school,
one of a more esoteric nature, taken mainly from their great authority Demo-
critus, the other more suited to the popular belief; which two systems have been
not unnaturally confounded together by C.
102
148 BOOK I CH. XIX 49.
virtue of a continuous stream of images combining to produce in us the
impression of a human form. Such a description suits fairly with the

account given of Democritus theology (iV. D. i 120) according to which the
Gods are nothing more than combinations of ethereal atoms floating about
as imagines; but it is difficult to see how it could be reconciled with
the ordinary account of Epicurus innumerable Gods of the intermundia,

far removed from the sphere of those atomic storms which are ever
making
and unmaking the surrounding worlds. If the imagines which appear to men
are composed of atoms thrown oft from the Gods of the intennundia, why
may not atoms find their way back again from our world to them, as in
fact is asserted by Cotta 114 ? How can beings which have no soliditas
be continually throwing oft those myriads of atoms of which the images
are formed, especially when we consider the vast distance of the inter-
muudia from the earth, and reflect that, radiation being equal in all
directions, there must be the same crowding of divine images at every
point of this immense circumference Again, if the Gods have no separate
?
individuality, how are they capable of conversing together and exhibiting

an ideal of the philosophic life, as Philodemus asserted ? And how are
such Gods in any degree truer to the popular conception than the ae par ai
which Philodemus charges the Stoics with worshipping (p. 84
-rrvfiifj-ciTa
foil.)? See Munro on Lucr. v 152. Assuming then, as we apparently may,

that either Epicurus himself or some of his followers acknowledged a divinity
of a more spiritual type, distinct from those of the intennundia, there is
much in the description which is curiously suggestive of a theology with
which we are familiar in the present day. When people understand by the
name God a stream of tendency which makes for righteousness or in ,
other words, a predominating character in the events of life and the
phenomena of the universe which answers to arid calls out in us an ideal

of goodness (and why not also which answers to and calls out our ideals of
beauty and of wisdom ?) they do not at first ascribe to God personality or

numerical identity, but as they meditate on the impressions which they
receive, they become gradually conscious of a unity, shaping itself, for some
at least, af^jcon-ofiScar, into a human form, in which they recognize the
features of the judge, the ruler, the father. Some such idealistic interpre
tation of the physical formularies of his school was certainly not more
difficult to a religious Epicurean than the spiritualization of the myths was
to a Stoic, and however far removed from ordinary Epicurean belief, it is

not altogether inconsistent with some of the citations from Philodemua
given under quod beat urn 45.
50. summa vis infinitatis :
suggested by the use of infanta just
before. On the way
which Ep. connected the idea of infinity with the dis
in
tribution of life, see Lucr. n 522 foil., where he argues that the deficiency
of animals, e.g. elephants, in one country is made up for by their excess
in another, and that for the generation of any particular kind of animal it
was necessary that there should have been an infinity of the atoms which
BOOK I CH. XIX 50. 149
were capable of producing it by their union ;
otherwise they could never have
met together in the infinitude of space : and since all infinites are
equal
according to Ep. (no doubt one of the points alluded to in the phrase magna
contemplatione dignissima) it follows (1. 569 foil.) that the different kinds
of atoms are equal in number, and that the elements of production and
destruction wage an equal war (Lucr. v 392). Munro finds a further allusion
to the law of la-ovoîa in vi 542 ; see his notes, and Hirzel 85 90.
earn esse naturam respondeant such is the constitution of the :
infinite whole that parts are exactly balanced one against the
all its
other . On the repetition of words in distributive phrases see Beier Off.

I 53.
aequabilem tributionem equal distribution a very rare meaning : ,
[It is meant to be a literal translation of la-0-vop.ia.

of tributio. R.]
See the Academic criticism in 109, where aequilibritas is used to
translate io-opo/iia. C. is the only authority who formally attributes
this doctrine to Ep. ;
the word is used by Pint. Def. Or. 34 dnep oZv 77
<$>v<Tis
Tracri, and the equilibrium of positive and
dncuTd rfjv Icrovo^Lav eV
negative forces often referred to in the early philosophers, as Heraclitus

is
and Empedocles cf. too Plato Theaet. 176 on the necessary existence of
;
an opposite to good, and Pseudo-Arist. De Mundo c. 5, Heracl. Alley. 444,

Orig. c. Cels. iv 63 (quoted by Sch.) on the necessary equipoise of the four
elements.
quae interimant quae conservent : this is not to be understood of
substances or persons, but, as Lucr. n 569 more accurately expresses it,
of movements nee superare queunt motus itaque exitialis perpetuo neque
; \
in aetemum sepclire salutem nee porro rerum genitalis auctificique motus \ [
perpetuo possunt servare creata. Since on the whole the destructive and
conservative forces are equal, and since the destructive prevail here, there
must be elsewhere a region where the conservative forces prevail, and what
can this be but the intermundia ? And, since mortals and immortals
are equally balanced, and here experience shows that all is mortal, where
can we find these immortal beings but in the Gods? In II 1105 foil.
Lucr. describes how a world gradually grows up under the shaping blows
of the atoms, and then how, when it has once attained maturity, the
destructive movements gain the upper hand, the constituent atoms fly
apart, the external blows no longer weld the mass together, but break
it
down in ruin, a process of which, he says, we may already see the beginning
in our earth. It is unkind to touch the card-castle of the Epicurean
philosophy, or one might be disposed to ask why there might not be suffi
cient employment for the conservative forces in the constant building up
of new worlds as the old ones perish, without finding a special seat for them
in the intermundia ; and how these auctiftci motus are to show themselves
in a place sacred from the intrusion of atoms.
et quaerere proceeding to a new topic : and then ,
so 100 et eos
vituperabas.
150 BOOK I CH. XIX 50.
Balbe, soletis your school B. are accustomed

: Sch. compares De .
Oral.I 160 quid cst? Cotta, quid tacetis? On the general question of the
mixture of Sing, and PL see below, deorum and Us followed by ay it, and so
frequently in speaking of the Gods, e.g., 101 deorum habct, 106, 114
(vacant cogitat], cf. 31 11. Madv. Fin. II 22 Davies in loc. gives illustrations :
from the Greek.

quae degatur aetas : how they spend their days .
51. nih.il agit. See Cotta s answer to this 110, 114, 116, also
Seneca Bcnef. iv 4 quae maxima Epicuro felicitas videtur, nihil ayit, Diog.
L. X 97 ?)
6fia (pvcris Trpos ravra fj.T)8apf] TrpocrayfcrBco tzXX aXfirovpyrjTos
(vacatione munerum below) Siar^peiVtfa) xai tv 770077 ^nKapia. That the
divine happiness consisted in self-contemplation was asserted by Aristotle
Met. xii 1072 b. see n. on 33. In accordance with this belief the wise
man of Epicurus withdrew as far as possible from public life (Zeller Stoics
p. 403).
implicatus : so Of. II 39 neyotiis implicantur, Ac. I 11 officiis impli-

catum.
exploratum habet : cf. 1 n., Dracger 143, Roby 1402.
Ch. xx. 52. sive enim celeritate : see 24 n. and the Stoic
answer II 59.
nisi quietum nihil beaturn Ep. held that happiness consisted mainly
:
in arapaîa. Cf. 24 mens constans et vita bcata.

in ipso mundo. According to the natural order this clause should have
preceded mundus deus cst ; it would then certainly not
its correlative, sive
have had the ipso, and the

force of ipse in the related clause would have
been clearer. As is, C.
it has carelessly repeated the emphatic pronoun,
which has no meaning here, though there seems no reason for doubting its
genuineness, as Sch. has done.
mutationes temporum : cf. 4 n.
vicissitudines ordinesque :
hendiadys = r/c. ordinatas\ Sch.
ne ille est implicatus. Cf. n 1 ne eyo incautus. In Cicero s writings
ne is always followed immediately by a pronoun, and it usually occurs in
the apodosis of a conditional or quasi conditional sentence. [I think that

the rule about the pronoun holds good for Latin prose generally. The two
passages of Livy formerly quoted for the absence of the pronoun, xxvi 31,
xxxiv 4, have both been altered by Weissenborn. The rule as to the
conditional has many exceptions, e.g. Att. iv 4b ne tu emisti, cf. Fleckeisen
in Philol. n 61130. J. S. K.]
53. beatam vitam in animi securitate : Fin. v 23 Democriti
securitas, quae est animi tamqua/n tranquillitas, quani appcllavit eudv/uay...
ea ipsa est beata vita.
natura : not in the Stoic sense, but as used by Strato 35, of a blind
force, cf. Lucr. I 1021 foil.
fabrica see 19 n. Off. I 126 principio corports nostri magnam natura

:
ipsa videtur habuisse rationem ;...hanc naturae tain diligentem fabricam

BOOK I CH XX 53. 151
imitata est hominum verecundia. It is what the Stoic means by his
periphrasis vim quandam incredibilcm artificiosi operis II 138.

innumerabiles mundos Diog. x 45 aXXa ^v KOI :
KOO-ÔI aneipoi claw,
e"$
ofjioioi TOVTG) f lTf avoîoioC a? re yap arojaoi uTTfipoi ovcrai (pfpovTai Troppco-
Tarco. ov yap K.a.Trji>d\(ai>Tai
al roiavrai aTopoi u>v av yevoiro KOÔS... oiire els
eva nvTf fls ireirfpa.(rp.f.vovs...<ao
Tf ovbtv TO e/iTroSiôi/ earl Trpoy TTJV drreipiav
rail/ KOCT/J.UIV.
Ut tragic! poetae copied from Plato : Crat. 425 D wo-Trep 01 Tpaywtioiroioi,

fiTftSavTi dnopuxnv, eVt ras fj.r]âvas Karacpeuyoucn, deoiis a lpovres. So Arist.
Met. I 4 p. 985 b A.vaayopas /xr/â^ XP*) ral T V V(? rfjv Koarp-onouav, KOI ""P^?
OTO.V oTropijcrrj dia T(V alriav e

dvayKrjs cart, rore TrapeXxet avrov, cf. Orelli
on Hor. A. P. 191 and Erasmus Adag. on deus ex machina. This device
was so abused by Euripides that, in nine out of his eighteen tragedies, a
divinity descends to unravel the complicated knot , Schlegel Dram. Lit.
explicare exitum : to disentangle the issue of the plot bring about
the final development ,
so falulae exitus, Gael. 65 ;
cf. the Seats and Xvcns
of Aristotle, Poet. c. 18.
potestis possunt would be more correct, but C. compresses into one

:
the clause of comparison and the principal clause, by the attraction of the
verb of the former into the construction of the latter the converse attrac :
tion is more common in Greek, esp. with ov\ ucnrep. In this way a
simile passes into a metaphor, as in Hor. Ep. I 10. 42 quoted by Sch. ; cf.
too Hjp.il.2-, 2. 42 7. 74. ;
54. non desideraretis :

you would not have missed felt to be
needed .
se injiciens see n. on mentem int-ntam

: 49.
ita ut: restrictive force, however far it wanders, is still unable to
reach the end. Cf. Zumpt 726, Koby 1704, and my n. on ita si 3,
and ita multa 4, and the exx. in Sch. s n. here.
nullam oram ultimi : no limit of furthest ;
Gen. of Definition, some
compares fines montium the boundary
l
times called Epexegetic. Sch.
formed by the mountains : see Mayor s Second Philippic, index s. v. geni
tive, Eoby 1302, Draeger 202. For the thought compare Lucr. I 958 foil.,
esp. 980 oras ubicunque locaris extremas, quaeram quid telo denique fiat. \ \
Fiet uti nusquam possit consistere finis \ cffugiumque fugae prolatet copia
semper ; also 1. \
72 and Fin. 11 102.
vis atomorum : so v. serpentium 101, v. auri Tusc. v 91, v. ranun-
culorum Fam. vn 18, v. lacrimarum Rep. vi 14. Cf. the Irishism a
power of ,
and the Fr. force .
follibuset incudibus: belonging to afabrica, cf. 19.
itaque by your notions of a creation

: .
imposuistis in cervicibus: see Zumpt 490 on the compounds of

pono, Draeg. 298 AW and c, and my nn. on 29 in deorum numero refert,
and 45 insculpsit in mentibus.
timeremus: on the Imperf. Subj. used after the true Perf. see Zumpt
152 BOOK I CH. XX 54.
514 and my notes on 3 fuerunt qui censerent, and 8 profecisse

vinceremiir.
quis non timeat : cf. Acad. n 121 (of Stnvto who explained the origin
of the world from natural causes) ne ille et deum opere magno liberat et me
timore. Quis enimpotest, cum existimet curari se a deo, non et dies et noctes
divinum numcn horrere et, si quid adversi accident quod cui non accidit ?
extimescere ne id jure evenerit ? To remove this fear was the professed
object of the Epicurean philosophy, as Ep. himself says in Diog. L. x 112
at nfpl TWV fj.erf(apa>v viro\l/iai T^yco^Xovi feat at Trept ffavdrov,
ft p.rjd(f rjfj.as
OVK av Trpoatdfo^fda (frv(rio\oyias. Cf. Lucr. I 62 foil., II 1090, III 15,

v 1194, vi 35 foil, Virg. Geo. n 490, Mart. Ep. iv 21.
curiosum et plenum negotii deum : a busy prying god .
According
to the Epicureans the government of the world was both too small and
too great a thing for God, see Lucr. II 1095 foil, quis regere immensi sum-
mam, quis habere profundi |

indu manu validas potis est moderanter habe-
nas, | quis pariter caelos omnis convertere? vi 68 quae (i.e. the idea of
special providence) nisi respuis ex animo lonc/eque remittis dis indigna |
putare alicnaque pads eorum, delibata deum per te tibi numina sancta
\ \
saepe oberunt, and compare Div. n 105 negant id esse alienum majestate
deorum. Scilicet casas omnium introspicere, ut videant quid cuique con-
ducat, and 129 deosne immortales, rerum omnium praestantia excdlentes,
concursare circum omnium mortalium non modo lectos, verum etiam grabatos,
et cum
stertentem aliquem mderint, objicere us visa quacdam tortuosa et
obscura? Plin. N. II. II 5 irridendum vero agere curam rerum humanarum
illud quidquid est summum. Anne tarn tristi atque multiplier ministerio
non pollui credamus dubitemusve?
55. The Stoic doctrine of necessity was the
hinc vobis exstitit.
direct consequence Stoic pantheism. The divine force, which
of the
governs the world, could not be the absolute uniting cause of all things, if
there existed anything in any sense independent of it Zeller Stoics tr. ,
p. 166. Fate is nothing but the will of God, which reveals itself as the
reason and law of the universe, cf. 40 n.
primum taken up by sequitur fj.avTiK.rj below.
:
Ut dicatis depending upon and explaining dicitis in the sense that

: .
aeterna veritate. That which is fated always has, is, and will be
true, see Aristoclcs ap. Euseb. Pr, Ev. XV 14 rfjv fie TOVTVV (things past,
present and future) fVin-XoKiji/ *ai aKoXovdiav KOL d[i.appVT)v KU\ imoTJiujf KOI
dXrjdeiav KOI vuôv tlvai TCOI/ OVTUV ddiadpacrTov Tiva (cat afyvnTov, Stob. Eel.
I De Fato 17, 29, 37.
180, Cic.
causarum continuatione = ftp/Lioj ainwj (as Chrysippus defined flpap-
p-fvrj, Pint. PI. Ph. 885 B) the chain of causation , see Heinze Logos
p. 125 foil.
[cf. Ac. I 29 continuationem ordinis sempiterni, Fat. 19, Div. I
125 and 127, Tac. Ann. vi 22 nexum naturalium causarum. J. S. R.]
aniculis the stock example of credulity and superstition both among
:
Romans ( 94, n 5, Div. n 36, 141, Tusc. I 48 ;

anilis N. D. II 70, ill 12,
BOOK I CH. XX 55. 153
and Greeks (Plato Theaet. 176 B o \(yo^(vos ypaiav utfAo?,
92, Div. I 7, II 19)
Gorg. 527, Wetstein on 1 Tim. iv 7 ypnwSety nvdovs). In the treatise De Fato
C. gives the academic argument against necessity, agreeing so far with
Epic.,
but he strongly condemns the doctrine of the dedinatio atomorum by which
the latter endeavoured to disprove necessity, N. D. I 69, 73, Fat. 22.
haec cui videantur such a philosophy as this which holds .
:
sequitur :
opp. to exstitit primum.
qua tanta colendi through which, if we had been willing to listen
:
to you,we should have been so infected with superstition that we should

have had to pay regard to soothsayers, augurs, fortune-tellers, seers, inter
preters of dreams har. (root ghar. hirae hillae ilia, xoXt|, cf. Curtius and
:
Vanicek) foretold the future from the appearance of the entrails in sacri
fices and from the phenomena of nature aug. from the appearance and
;
movements of animals, esp. from the flight of birds. These two were
regarded as scientific modes of divination, in contradistinction to the un
scientific, uttered fi.aivop.fvq> oro/xari, such as the Sibylline prophecies, and
hariolorum et vatum (on this word see Munro Liter, i 102) furibundas prae-
dictiones,and dreams, cf. Div. I 3, and Marquardt Rom. Staatsv. in pp. 90,
393 foil. On the meaning and etymology of the word superstitio see II 72 n.
si vos audire vellemus. The Stoics strongly maintained the truth of
divination, and urged the fact of its existence as one proof of the existence
of the Gods, quorum enim interpretes sunt, eos ipsos esse certe necesse est.
C. argues against them in his treatise on the subject.
56. his terroribus soluti see n. on 54 quis non timeat and Zeller
:
Stoics tr. p. 399. Cotta charges Ep. with imputing his own fears to others,
86.
in libertatem vindicati claimed for freedom
: cf. Liv. ,
m 45 fin. ;
hence the verb by itself acquired the meaning to liberate ,

and the
liberating rod was called vindicta.
nee sibi fingere : see n. on 45.
naturam excellentem : so Seneca Benef. iv 19 Epic, worshipped God
propter majestatem ejus eximiam singularemque naturam . See n. on 45
habet venerationem.
incohatam incomplete
: In the Past Part, the verb always has a
.
negative force, commenced, but no more than commenced .
dicendi ratio habenda fuit : it was my business to hear rather than

to speak .
154 BOOK i en. xxi 57.
C. ACADEMIC CRITICISM OF THE EPICUREAN THEOLOGY,

Ch. xxi 57 Ch. XLIV 124.
a. Preface. Cotta, while expressing his belief in the existence of

the Gods, refuses to make any positive assertion as to their nature, but
altogether dissents from the Epicurean view. 57 Gl.
atqui :
nay .
nisi dixisses quoted in P. S. Or* p. 472 as an ex. of the

potuisses :
Subj. of possum where the ability to perform the action is

in apodosis
strictly conditioned, and cannot be viewed absolutely, as in the passages

cited in my n. on 19 longum est. [There is a good ex. of the Subj. in
Quintil. v 11 29. R.]
roges should you ask me, I should reply
respondeam : On the .
use of the hypothetical protasis without relative or conjunction see Eoby

1552. So just below quaeras dicam, rogcs utar.
aggrediar ad ea : ad disputationem.
so in in 7 agg.
58. familiar! illo tuo. Some MSS insert L. Crasso, but Madv. (Fin.
Ity points out that a Roman orator (who in De Orat. in 77 foil, is made to
disclaim any special knowledge of philosophy) would be out of place here,
and that it would have been unnecessary to qualify one so well known by
the addition fa m. i. t. He further mentions that one MS gives the alterna
tive de Lucilio, de Crasso. There can be little doubt therefore that he
is right in considering L. Crasso a gloss taken from De Orat. in 78, where
the speaker Crassus alludes to Vellcius as incus familiaris. The person
here referred to is, ace. to Madv. Phaedrus, whom C. had heard in Rome,
cum pueri essemus Fam. xin 1, but the conjecture is chiefly founded on the
supposed fact of Phaedrus being the author of the treatise now attributed
to Philodemus. As the latter appears to have resided in Italy for a longer
time than the former, some might prefer to explain the allusion of him.
I doubt however whether C. would have given such a vague reference to
either,and think it more likely that a name has been lost from the text.
Whoever he was, he must probably have been one who held the same
position in the house of Veil, which Diodotus held for more than 20 years
in the house of C., Antiochus in that of Lucullus, Philodemus in that of
Piso.
togatis does not necessarily imply a Greek speaker

:
(as Madv. I.
c.}.
In the Rep. I 36 Scipio speaks of himself as unum e togatis.

videor audisse if I am not mistaken I often heard
: . On the omis
sion of inihi after vid. see Zumpt 380 and Sch. here.
cum te anteferret = ate/6 ;-ettte. For the apparently intransitive use
of audio De Orat. II 22 ex socero audivi cum dicerct, Parad. 45 multi ex
cf.
te audierunt cum diccres ; for the use of de, Brut. 100 audivi de majoribus,
and Draeg. 286. 2 for the postponement of the cum- clause, see Roby
;
BOOK I CH. XXI 58. 155
1722, and for its use as a secondary predicate 1724, also Draeger 498,
who says that it is usually preceded by saepe, as in Fin. v 54, De Orat.
II 22, 144, 155. [His exx. are confined to C., add Virg. Aen. in 623 mdi
egomet cumfrangeret. R]
sine dubio. On the substantival use of the Neuter Adj. with prep, see
Nag. Stil. 21, Draeg. 23 foil.
dilucide, copiose. Similar compliments are paid to the speaker in
Fin. iv 1, 7, Ac. I 43, II 63. As Zeno is praised for the same merits below,
and is
equally censured for asperity in 93, it has been supposed that C.
intended Veil, to represent Zeno.
quam solent vestri sc. dicere understood from dictum est. Epic, was
:
as contemptuous of the beauties of composition as Bentham, cf. Fin. I 14

orationis ornamenta neglexit; in Brut. 131 Albucius (mentioned below 93)
is said to have turned out perfectus Epicureus, ininime aptum ad dicendum
genus ; in Pis. 70 Philodemus is mentioned as litteris, quod fere ceteros
Epicureos neglegere dicunt, perpolitus; Tusc. II 7 (of the Latin Epicureans

generally) quos non contemno equidem, quippe quos numquam legerim ; sed
illi se neque distincte
quia projitentur ipsi neque distribute neque eleganter
neque ornate scribere, lectionem sine ulla delectatione neglego ; also Tusc. I 6,
IV 6, Fin. i 26, Zeller Stoics tr. p. 385.
59. Zenonem : cf. 93, a native of Sidon born about 150 B.C. Atticus
and C. attended his lectures at Athens 78 B.C. (Fin. i 16, Tusc. in 38). In
the latter passage, where he is called acriculus senex istorum acutissimus,
C. maintains a particular interpretation of the Epicurean doctrine of plea
sure on the strength of his recollection of Z. s lectures. Philodemus made
great use of his writings, see Introduction on the sources of the N. I)., and
Hirzel p. 27 foil.
coryphaeum. Kopv(aTo?, from Kopv^-q (itself used metaphorically like

vertex and apex), has the general sense of a leader in Herodotus but in ;
later writers is commonly employed in the narrower sense of leader of the

chorus (the Zgapxos of older poetry), cf. Donaldson Theatre of the Greeks
pp. 29 and 215. From this special meaning the word again passes to a
wider metaphorical sense, and is used of philosophers by Plato Theaet.
173 c, of Demosthenes by Dion. Hal. Rhet. I 8 (rbv roC rjufdanov xP"
riyfpova re KOI Kopv(j)alov), of St Peter and St Paul by the ecclesiastical
writers, Erasmus Adag. pp. 485, 1079, 1497, Suicer s. v. Uerpos. The
cf.
Latin form does not seem to occur elsewhere in the Classical writers.
cum Athenis essem. Though C. introduces himself to us at the
beginning as an impartial auditor ( 17) and though at the end (in 95) he
says that his sympathies are more with Balbus than with Cotta, yet it is to
the latter that he ascribes his personal experiences both here and in 79,
93. So we learn from Att. xin 19 that he had some thought of trans
ferring to Cotta his own part in the Academica.
audiebam attended lectures
: .
et quid em Philone and in fact on P. s own recommendation

: .
156 BOOK I CH. XXI 59.
usu venit cf. Roby 1238.

:
bona venia me audies. A wish is here implied by the Fut. Ind. as in

the English idiom ;
cf. Roby 1589, 1590.
60. maxime in physicis. It will be remembered that this includes
theology.
quid non dixerim cf. Lact. List, ir 3 falsum intellcgere est quidem
sit :
sapientiae sed humanae: verum autem scire divinae est sapientiae. Jta philo-
sophi quod summum fuit humanae sapientiae assecuti sunt, ut intcllegerent
quid non sit : illud assequi nequivcrunt ut diccrent quid sit.
Ch. xxil. Simonides the lyric poet of Ceos, B.C. 550 470, one of the
:
illustrious circle (including Pindar, Epicharmus, Aeschylus) whom Hiero

tyrant of Syracuse (d. 467 B.C.) attracted to his court. In Xenophon s Ilieron
Sim. is introduced as conversing with H. on the advantages and disadvan
tages of tyranny. Some of his gnomic sayings are discussed in Plato s dia
logues, e.g. Protag. 339 B, Rep. I 331 E. Minucius (c. 13) reports the story
correctly,but Tertullian carelessly assigns the words to Thales in answer
to Croesus (Apol. c. 46, Ad Nat. II 2). On the general subject see Arnob.
Ill 19 quidquid de Deo dixeris, quidquid tacitae mentis cogitatione conceperis,
in humanum transilit et corrumpitur sensum...unus est hominis intcllcctus de
Dei natura certissimus, si scias et sentias nihil de illo posse mortali oratione
depromi ; and the reff. in Church s n. on the famous passage of Hooker I 2
our soundest knowledge is to know
we know him not as indeed he is, that
neither can know him on Docta Ignorantia in Hamilton s
;
also the catena
Discussions p. 634 foil. But this assertion that the Cause of all things
passes understanding is not (as H. Spencer, for instance, maintains First
Principles p. 101) inconsistent with the further assertion that he is pos

sessed of certain attributes. A cause may be unknown in itself, but if w e r
know its effects we can argue back from their qualities to its qualities, with
a confidence proportioned to the number and variety of its ascertained
effects. A child may be incapable of forming a general estimate of his
father s character, but he is not thereby precluded from trusting and loving
him as faithful and good. The opposite view leaves men helpless victims
to any superstition, agnosticism being merely an exceptional and superficial
phase, possible in the study or laboratory, impossible to retain and act
upon amid the trials and difficulties of real life.
doctus traditur sc. fuisse. On such
:
ellipses cf. Draeger 116,
P. S. Gr. p. 346, arid Reid s Lad. index under ellipse .
61. cum illo malo disserere repeated in

: 87. Epic, is directly
addressed 88 num quid tale Epicure vidisti? as in Ac. II 123, Fin. II 22,
Tusc. in 37 ;
so Carneades Div.
i 23, Cratippus Div. 11 108, 109.
dicit This apparent exception to the Sequence of Tenses is

esset.
=
generally explained on the principle that dicit dixit, as in 39 fluerent
(where see n.), 40 appcllarent, Fin. Ill 71 verissime defenditur quidquid
aequum esset id honestum fore with Madv. s u., Draeg. 152. 1, Krueger s
Unters. II 49 foil. Should it not rather be treated as a case of suppressed
BOOK I CH. XXII 61. 157
protasis, which, if it had been used, would have been unworthy of a man
of ordinary understanding I
non modo philosophia sed pmdentia : such as would have beseemed,

I do not say, a philosopher, but &c. See Div. I 124 non modo plura sed
etiam pauciora with Allen s n. and Eoby 2240. For exx. of non modo in
the 2nd clause Mayor s Second Philippic 107.
cf.
difficile est negare. Compare for a similar objection similarly met

Div. n where C. the augur, is arguing against auspices difficilis auguri
70,
locus ad contra dicendum Marso fortasse, sed Romano facillimus.
.
credo si in contione I grant you it would be if the question were

:
put in a public assembly, but in a party of friends, such as this, it is easy .
Cf. Div. ii 28 soli verum inquirere sine invidia, mihi praesertim

sumus, licet
de plerisque dubitanti, i. e. we may inquire whether divination is a reality

without being called impious also Varro op. Aug. C. D. vi 5, where, after
;
giving the famous division of religion into mythical (of poets), natural (of
philosophers), political (of statesmen) a division which we may compare
with Gibbon s language the various modes of worship which prevailed in
the Roman world w ere all considered by the people as equally true, by the
r
philosopher as equally false, and by the magistrate as equally useful he

goes on to say of the 2nd facilius inter parietes in schola quam extra in
foroferre possunt aures. So Torquatus is challenged to assert the doctrines
of Epicurus in conventu aut, si coronam times, in senatu Fin. n 74.
ego ipse pontifex. Besides representing the academic doctrine, Cotta,
ifwe may judge from such passages as in 5, 43, is intended to express the
opinions of an older pontifex, Q. Mucius Scaevola, the friend and patron of C.
and the author, according to Aug. C. D. iv 27, of the triple division of
theology given above. While condemning the vulgar (mythical) theology as
immoral and degrading, he preferred that the philosophic view should be held
as an esoteric truth only, not communicated to the mass for whom stronger
stimulants were necessary, which were to be provided in an innocent form
by the State-religion. Varro describes it as follows, tertium genus est quod
in urbibus cives, maxime sacerdotes, nosse atque administrare debent. In
quo est quos deos publice colere, quae sacra et sacrificia facere quemque par sit,
Aug. C. D. vi 5. But as Augustine shows, it was impossible to purge this
of the evils charged against the vulgar belief without entirely altering its
character, a task which was beyond the power of any magistrate to effect.
In the De Divinatione C. has the same role as Cotta here, and puts forward
political expediency and popular belief as the reasons for upholding reli
gion, retinetur et vulgi et ad magnas utilitates reipublicae mos,
ad opinionem
jus augurium, collegii auctoritas, Div. n 70. It was the
religio, disciplina,
policy of the Empire, introduced by Augustus on the advice of his minister

Maecenas cf. the speech put into the mouth of the latter by Dion. Cass.
;
LII 36, where the maintenance of the national religion and the prohibition
of strange rites are recommended as the best protection against political
revolution or conspiracy. But the attempt to retain religion simply as an
158 BOOK I CH. XXII Gl.
instrument of police has never succeeded. "Without belief it is too weak

to be of service with belief it is too powerful.
;
ego is. On the use of is in reference to the First and Second Persons
see Draeg. 40.
non opinione sed ad veritatem not as a matter of faith merely (lit. :
in theway of belief, Abl. of Manner, Roby 123C, or possibly Abl. of

Instrument by means of belief) but in accordance with the actual truth ,
cf. the opposition of Kara 8ugav and irpbs dXydeiav o-vXXoyieo-0ai Arist.
Anal. Post. I 19 p. 81 b.
nulli esse : not to exist at all . So G5 quae nullae sunt, 97 nulla
csse dicamus, cf. Madv. 455 obs. 5.
G2. placet mihi deos esse. So we read of the Sceptics tvptdrja-e-
TM 6 SKfTTTiKos Kara fj.fi>
TU naTpia edrj KOI TOVS voôvs \ty<av
eiVat 6tovs KOI
TTO.V TO fiS TT]V TOVTtoV 6pT}CT<(iaV KOI (V(Te(B(lal> OMVTfivOV TTOIOJI ,

TO Sf OCTOV (Trl
TTJ 0iXocro(/>(i) rjTijo-(i /zTjSeV 7rpoTrfT(vofj.(vos, Sext. Emp. Math. IX 49. The
Academic sacceptance of the traditional creed on the authority of our
ancestors (majoribus nostris etiam nulla ratione reddita credere debeo, N.D.
Ill 6) reminds one of Hume s scoffing patronage of Christianity against
those dangerous friends who have undertaken to defend it by the princi
ples of human reason . Our most holy religion he says, is founded ,
on faith not and it is a sure method of exposing it, to put it to

on reason ;
such a trial as it is by no means fitted to endure There is a natural .
affinity between the extremes of scepticism and of authority, as there is

between democracy and despotism.
C. Weakness of the argument derived from universal consent :

b.
negatively, such consent is unproved; positively, many have held a
contrary opinion, ch. xxm G2 G4.
Ch. xxm. equidem deorum sit. The question whether religious

belief is universal, is very fairly considered in Tylor s Primitive Culture
vol. I p. 377 foil. lie gives the following as the result of his investigations,
as far as I can judge from the immense mass of accessible evidence, we
have to admit that the belief in spiritual beings (termed by him animism )
appears among all low races with whom we have attained to thoroughly
intimate acquaintance p. 384. The doubtful nature of the facts alleged
by Lubbock, in favour of the opposite view, is conclusively shown in

Sir J.
Flint s Antithcistic Theories ch. vn. See too Roskoff Das Religionswesen
der roJiesten Naturvolker, and cf. n. on 43 quae est enim gens. Simplicius
on Epict. p. 222 and Porphyrius Abst. n 8 quote from Theophrastus
TTfpl fvo-flBdas (see the fragments collected by Bernays p. 56) an account
of a pre-Hellenic Sodom and Gomorrah the Thoes of Thrace who ,
were swallowed up by the earth in punishment for their atheism ;
but Simp, says this is the only exception to the universality of belief.
Cotta s classification of atheists agrees with that given by Clarke Being
and Attributes ch. I, Atheism arises from stupid ignorance i.e. from ,
BOOK I CH. XXIII 62. 159
stunted development, moral and intellectual (gentes efferatas of C.) ; or

from gross corruption of manners i. e. from abnormal moral development ,
or from false philosophy i.e. from abnormal intel

(sacrilegis of C.) ; ,
lectual development (Diagoras, &c.) Plato Leg. x 886 A foil, assigns the :
two latter causes for the educated unbelief of his time, (1) a/spare ta rjSovav
re KOI tmdvfjiicav eVt TOV Vf/3^ fiiov opâadai ras /
v//v / ^dr, (2) ap.a6ia TIS p,d\a
âXerrr/, SoKoi/cra (ppovrjais he further states that though he

tlvai p.(yi<rrr] ;
had known many who had professed atheism in youth, he had never met
with one who retained this opinion in old age.
suspicio deorum cf. opinio deorum 29 n. :
immanitate efferatas so utterly barbarous lit. run wild in savage- :

,
ness The words are often combined, e. g. II 99 terram immanitate belua-

.
rum immania.
efferatam, Tusc. iv 32 efferata et
63. Diagorasin 89. He was a native of Melos (hence
: cf. 2, 117,
the epithet 6 MT?XJOS = atheist, used by Aristophanes of Socrates Nub. 830),
a disciple of Democritus, resided in Athens for several years, but fled from
it to avoid an action for impiety in 411 B.C. a price was set on his head ;
for divulging the mysteries, on Arist. Av. 1073 and Stahr s Art. in cf. Schol.
Diet, of Biog. Philodemus p. 85 maintains that he was a better theist than
the Stoics, and says that any supposed writings of his which appear to show
the contrary are either spurious or mere jeux d esprit ; in proof of this he
1
quotes the following from his genuine poems, $eor, deos irpo TTO.VTOS f pyov
PpoTfLov vaifjia (ppeva iiirfprarav and Kara 8aip,ova KOI TI/XOV ra Ttavra fipo-
TO KTIV. Sext. Emp. Math, ix, 53 says that he lost his faith after this was
written, d8iKr]6f Is inro TWOS erriopK^Vairor, see Fabricius in loc.
Theodorus : see Introduction under Aristippus, Zeller s Socrates tr.
pp. 342, 376 foil, and Diet, of Biog. Many striking sayings of his are
recorded, as that on his banishment from his native country, KOKWS 7roIre
avftpes Kvprjvaioi rijs Aiftvrfs els EXXaSa /ne fôpiôvres Diog. L. II 103,
e*K TT]I>
and Lysimachus who threatened to crucify him, istis quaeso

his answer to
ista horribilia minitare purpuratis tuis ; Theodori quidem nihil interest
humine an sublime putrescat (Tusc. I 102). He is said to have been saved
through the influence of Demetrius Phalereus from being cited before the
Areopagus, circ. 310 B.C.
nam cf. 27 n. Expressed in full the thought would be

Abderites :
*
need not ask the question about Prot. for he was condemned on that
I
ground by the Athenians On Prot. cf. 29. .
neaue ut sint neque ut non sint. The Greek is given by Diog. L.

IX 51 TTfpl f.iev
deajv OVK e\a>
fiStVat oW <as flcrlv oZB" eus OVK eicriV. TroXXa yap
ra K.ct>\i/t>vra
eiSecat, rj
re d8rf\oTTjs KU\ /3pa^vr o /3/os TOV avdpuTrov, cf. u>v
Plato Theaet. 162 D. According to the ordinary use of -words, C. s transla

tion could only mean I unable to say either how they exist or how
am
they do not exist which is of course not the sense of the Greek. Are we
,
to consider it a mistranslation, or a forcing of the usage of the language in

order to give a closer representation of the Greek ? The latter is the view
160 BOOK I CH. XXIII 63.
taken by Sch. in loc. and by Draeg. 408, who calls it ganz vereinzelt
but classes it with such essentially different uses as pugnare ut N. D. l 75,
retinendum esse ut 95.
habeo dicere. This construction instead of the usual habeo quod dicam
is said (Draeg. 413) to be found only in Cic. Suet, and Gell., but Allen
quotes Hor. Epod. XVI 23 melius quis habct suadere, Ov. Trist. I 1. 123
plura mandare habcbam, [to which add Metam. ix 658 dare habebant,
Pont. Ill 1. 82 lacdcre habct, Lucr. VI 711 dicere habebam. J. S. R.] See
N. D. in 93 liaec dicere habui de natura deorum (compared with haec habui
quae dicerem, Lad. 104 ; Cato 85), and other exx. in Draeg.
So Diog. 1. C. Sta ravrr^v fie
rfjv apx^v TOV
Trpor A.0T]Vato)V Koi TO /3i/3Xi a avTov KartKavcrav iv TTf
n yopa, see the nn. in Hiibner s ed. We find the same names mentioned
by Sext. Emp. Math, ix 51 foil, in a list of atheistical philosophers, but he
adds Prodicus, Euhemerus and Critias, all of whom are introduced, the last
without name, by C. in 117 foil. w here see nn. Fabricius in his note on
r
Scxt. 1.mentions several other philosophers against whom the same

c.
charge was brought. Clem. Al. Protr. 2 p. 7 Sylb. gives a similar list, but
will not allow the justice of the charge the true adtoi are not those who
:
deny but those who deny the true and worship the false
false gods, This .
is a retort upon the heathen, whose name for the Christians was adeot, but
Clemens fails to distinguish between the denial of what was false in the
heathen religions, and the denial of religion in itself. There can be little
doubt that in some cases, e.g. that of Theodoras, the denial was of the
latter kind.
quippe cum potuisset seeing that in the case of P. the mere

c
64. :
expression of a doubt had been punished .
Tubulus :
(L. Hostilius) eum unum ex omni memoria scderatissimum et
audacissimum fuisse accepimus, Scaur. I 5 ;

Cui Tubuli noinen odio non est?
Fin. v 62 ; cum praetor quaestionem inter sicarios exercuisset, ita aperte cepit
pecunias ob rein judicandam ut anno proximo P. Scaevola tr. pi. ferret ad

plebem vellentne de ea re quaeri. Quo plebiscito decreta a senatu est consult
quaestio On. Caepioni ; profectus in exilium Tubulus statim, neo respondere
ausus; erat enim res aperta, Fin. n 54 ; N. D. in 74 ; Gell. n 7.
Lupus: Horace (Sat. II 1. 68) and Persius (i 114) also speak of a
Lupus satirized by Lucilius. He is generally supposed to be L. Cornelius
Lentulus Lupus, Aedile B.C. 163, Consul 156, Censor 147, but Munro has
shown that this can hardly be the case (Journal of Philology vol. vm
p. 217). In the first book of his Satires Luc. made the Gods hold a
council concerning his death, Serv. ad Acn. x 104.
Carbo :
(C. Papirius) the partisan of the Gracchi who suddenly changed
sides after the death of C. Gracchus, and defended his murderer Opimius ;
cf. Fam. ix 21 is ettribunus plebis seditiosus et P. Africano vim attulisse

existimatus est. Accusante L. Crasso cantharidas sumpsisse dicitur. In the
BOOK I CH. XXIII 63. 1G1
same letter C. says that with one exception all the Carbos had shown them
selves bad citizens.
Neptuni filius : cf. Gell. xv 21 pracstantissimos virtute, prudentia, viri-

bus, Jovis filios poetae appellaverunt, ut Aeacum et Minoa et Sarpedona ;
ferocissimos et immanes et alienos ab omni humanitate, tamquam e mari
genitos, Neptuni filios dixerunt, Cyclopa et Cercyona et Scirona et Laestry-
ad Aen. in 241 alii dicunt Harpyias Neptuni filias, qui fere
gones ; Serv.
prodigiorum omnium pater est,...sic et peregrinos Neptuni filios dicimus
quorum ignoramus parentes ; Cornutus 22 irdvras TOVS fiiaiovs /êyaXeTn- <cal
/3ovXour yfvofj.tvov$, cos TOV KuKXcoTra KOI rovt Aaiorpuyofar *cat rovs AXou Sor,
noa-eiSaJi/oy f ^dcuauv ( KJOVOVS tlvai. Welcker Gotterlehre II 678 adds the
names of Procrustes, Sim s, Arnycus, Antaeus, Busiris, and refers to the
various sea-monsters of fable he also cites the phrase Neptuni nepos used
:
of the Miles Gloriosus 1. 15, and the reproachful words of Patroclus to
Achilles, yXavKr/ 8f ere riKTf da\acrcra, | Trerpat 8 7/

Xi /3aroi, ort roi voos f(TT\v
dmjvri? |
II. xvi 34. Mr Gladstone
(Juventus Mundi 241 251) connects this
with his theory of the Phoenician origin of the worship of Poseidon, and
suggests that there may be some allusion to the rough manners of a sea
faring and buccaneering people For the form of expression we may .
compare fortunae filius, ^wypdc/xai/ Tratfier, and the Hebraistic viol 0wr6r &c.
(Winer s Gram. p. 298 ed. Moulton.)
Lucilius on the date of his birth see Munro I. c. the best ed. of his
: ;
fragments is by L. Muller, 1872, who has also written on his Leben und
Werke 1876.
explorata :
clearly made out, 1, 51.
C. c. The atomic doctrine is opposed to science: if it were true, it
would be inconsistent with the immortality of the, Gods. When Epi

curus, by way of evading the difficulty, speaks of quasi-corporeal
Gods, he becomes unintelligible, xxiii. Go xxvii. 75.
65. unda : their origin from atoms ; ubi their abode in the inter-
mundia 103 foil. ; quales corpore human shape 76 foil. ; animo
perfection of rationality and virtue 87 foil. ; vita a blessed and ever
lasting repose, 102, 111. The confused order of the book is shown in the
repetition of these queries 103.

atomorum regno et licentia: the lawless rule of the atoms ,
referring to their capricious and

irregular movements, cf. 69, and Fin. i 20
if some atoms swerve, while others keep the direct line, primum erit hoc
quasi provincial atomis dare quae recte quae oblique ferantur ,
so Fat. 46 num
sortiuntur inter se quae declinet, quae non?For th3 hendiadi/s cf. 29
imagines earumque circuitus n. ;
for the use of licentia 107 a Dcmocrito
omnis haec licentia, 109 at quam licenter, Div. n 127 ista designandi
licentia arbitrary apportionment ,
also 150, and Fat. 15.
M. C. 11
1G2 BOOK i en. XXIIT G5.
in solum venit turns up , is brought on the tapis . The origin

:
of the phrase is doubtful Manutius, in his n. on Fam. ix 26 in convivio

:
that it refers to chance-sown weeds,

loquor quod in solum, ut dicitur, suggests
but I think the word solum would be more naturally used in reference to
what comes from above than from below; perhaps it may be connected
with the legal
res soli whatever comes on the ground (counts as real
property). [May not the phrase mean literally meets the foot ,
e
^TroScoi/
yiyvcrai I Cf. quidquid in buccam, in mentem venit. J. S. 11.]

quae primum nullae sunt : for in the first place there are no such
things as atoms cf. ,
61.
nihil est enim corpore. Lambinus saw that some words must
have been between cnim and quod, and the gap has been supplied
lost
as follows by Sch. (partly from the parallel passage in Ac. I 27) quae
primum nullae sunt: nihil cst cnim in rcrum natura minimum quod
dividi nequeat to which he adds deinde, ut sint, moreri per in-me non
,
possunf, siquidcm id dicis inane quod vacet corpore, thus providing an in

telligible meaning for cnim and primum, see his Opusc. in 287. Primum
however might correspond to 68 concedam quid ad ran ? And the autem
which follows c.orporibus (unless with Heirid. we read cnim instead,
according to one of the Codd. Aliens., so as to give a reason for moreri non
potest) would suit better with some such context as this, moreri nisi per
inane non possunt
; inane autem id dicis csse quod vacet corpore ; corporibus
autem, &c. On the existence and indivisibility of atoms see Lucr. i 483
635 on the existence of void as essential to motion 329 397. For the
;
views of Leucippus and Democritus cf. Introduction and R. and P.

79, 80.
Ch. xxiv 66. physicorum oracula fundo : in this I am merely
the mouthpiece of our scientific oracles
:
. On orac. cf. domus
Orat. I 200,
juris consulti oraculum, Plin. Xat. ]Iist. xvm and 8 (of the precepts of
6,
Cato and other writers on agriculture), cur non vidcantur oracula?... ex
oraculo scilicet ;.. .inde ilia rcliqua oracula; Quintil. xn 11 (of the help
which a young orator might receive from an experienced pleader) juvenes
rcram diccndi viam vclut ex oraculo petcnt; X 1 81 (of Plato). On fundo cf.
42 poctarum rocibus fus/i. C. gives the same report as to the views of
the natural philosophers in Fin. I 20 no illud quidem physici (est) credere
aliquid essc minimum, Fat. 24 p/tysici quibus inane csse nihil placet, Ac. n
125 tune out inane quicquam putcs essc, cum ita complcta et conferta sint
omnia, ut et quod movcbitur corporum cedat, et
qua quidque ccsscrit aliud
ilico conscquatur ? The majority of the ancient physici 1 followed Aristotle
in (1) affirming the infinite divisibility of matter, Pity*, vi 1 nav arvvtxts
SiaififTuv is lid SiaipfTu, Cad. in 4 (of Democritus and Leucippus)
dvuyxr]
rats nadr/âTiKals ejriOTiJâis aro/m a&j/xara Ae yoiTaj, Gen. ct Corr.
1
The Flatonists however showed some tendency towards atomism; com
pare the indivisible triangles of 1 lato, the dro/uoi ypa^âl of Speus-ippus, and the
6yxoi of Hcraclidcs J. S. E. .
BOOK I CH. XXIV G6. 103
I 2 WOT ecri KOI SiaKptcri? /cat (rvyKpicns aXX OUT els aro/ia KOI ( aToficav,
TroXXa yap ra aSwara and (2) denying the existence of vacuum, Phys. iv
:
6 9 (where the conclusion is given in the words OVT aTTOKfxpincvov Ktvov

ovd"
f<TTiv, oTrXcoy, OVT fv ovTf 8vvufj.fi, i.e. void does not exist either
TO>
/iai<,
separately or inclosed in bodies as a cause of rarefaction), see also Cleomedes

I 1. The Stoics held that the world was a plenum, but that outside of it
there was an infinite vacuum Diog. vu 140, Zeller Stoics tr. p. 185 192.
Dr Whewell (Scientific Ideas II 48
63) while allowing the value of the
molecular hypothesis as an instrument of discovery, points out many diffi
culties which stand in the way of our accepting it as a philosophical truth
;
respecting the constitution of the universe ; cf. also Veitch Lucretius and
the Atomic Theory and Clerk Maxwell s Art. on Atom in the Encyc. Brit.
As to the existence of vacuum the results of modern science are thus stated,
the undulatory theory of light supposes the whole of the celestial spaces to
be filled with the luminiferous ether. The astronomical argument therefore
in favour of absolute vacuum has fallen ;
but the views of the constitution
of matter which have grown with the rise of the molecular sciences of
chemistry, light, heat, electricity, &c., have supplied its place with much
more effect. The inference to w hich the modern philosophy w ould give
r r
the greatest probability is that all space is occupied by particles of matter

with vacuous interstices, showing all degrees of density .
English Cyclo
paedia under Vacuum.
vera an falsa nescio. In the Introduction reasons are given for
believing that Cotta s speech is borrowed from a Stoic source, but C. adds
clauses like this to impart to an Academic colouring. it
flagitia : atrocities and in 91, cf. the use of monstra,

;
so just below
portenta, &c. 18 n. one may excuse such scurrilities in the mouth of the
:
Dogmatists, but they are scarcely appropriate for an Academic. The con
struction is resumed in hanc opinionem.
sive etiam ante Leucippi. C. expresses himself doubtfully because
Epicurus denied that Leucippus had ever existed, Diog. L. x 13, Hirzel
p. 184.
corpuscula adunca. Lucretius n 333 foil, shows how the qualities of
bodies are derived from the various shapes of the constituent atoms, some
levia and rotunda, some aspera and hamata, mucronibus unca or angellis
prostantibus ; cf. Theoph. Cans. Plant, vi 6 (quoted in Mullach s Democritus
p. 217) ATj/ioKptroj Se cr^/xa rrtpiTide Is eKacrrw y\vkvv fj.fi- TOV crrpoyyuXoj/ /cat
(VfJ.cyfdrj TroieT, (rrpv^vuv 8e TOV /ifyaXotr^Tj/xoi rpa\vv re /cat TroXvyamop KOI
aTrtpifpeprj, ovv 8e TOV ovv rw oy<(o

/<at
ycovofiSfj KOI Kafj,irv\ov K.T.\. ;
Cic.
Ac. 121) fr. 28 (where uncinatus answers to aduncus here), Lactant.
II
De Ira x. In Pseudo-Plut. Plac. Phil. I 28 p. 877 it is denied that the

atoms were ay/ctcrrpoetS^ /i;re Tpiaii/oeiSr; ^ re KpiicoaSij, raura yap TO. cr^rf/xara
fvdpavo-Ta dvai, at 8f aro/not cnradfls udpava-Toi ; but Aristotle (Frag. 202 p.

1514) distinctly says that, according to Democritus, the atoms were TO. p.fv
d, TO. 8f a yKiorpcoSr/, TO 8e KotXa, ra 8e (cvpra, ra 8f aXXas aVaptfyiour
112
1G4 BOOK I CH. XXIV GG.
f\ovra ota(f)opdr, a point in which he differed from Epic, who made the
atoms infinite in number, but limited the variety of shapes, see Lucr. I.e.
The text here is extremely doubtful. Heind., who re-writes the sentence,
pertinently asks what is the force of quasi before a simple word such as
adunca. Any. tindpyr. are both air. Xey.
quaedam alia partim quaedam : cf. 103 Tusc. v 38. Similarly
we have modo and turn irregularly combined for the sake of variety in 34.
[I think it is necessary
to insert another alia before levia. Quaedam
merely marks the unfamiliarity of corpusculum to translate oVoôj (so first
used by Amafmius, see Ac. I 5). Also the pause seems to come after
quaedam. J. S. R.]
nulla cogente natura, sed concursu quodam fortuito. This is a cor
rect statement of the theory of Epicurus, but is inapplicable to Democritus,
who spoke of chance as the fiction of human inconsiderateness (ui/$pa>7rot TV-
%r]s eiScoXoi/
eVXdcrai To Trpocpacrti ISirjs d/SovXt r;? Mullach p. 167) and said that
nothing was made at random (ouSeV xpf/â fjLarrjv yiyvfTai, dXXa navra en
\6yov -re Kai vn dvdyKrjs Mullach p. 22G). So Arist. Gen. An. \ 8 AôKpiror
fie, TO oil evfKa \tyfiv, iravra dfdyei (Is avaynrfV ols xpf/rai
d<pf\f cfrixris,
and 77
II 6 though he elsewhere censures him for naming no cause, P/iys. vm 1

;
ad Jin. oXo>y fie TO vopi^dv dpxn v e<- v <i<-
TO.VTTJV iKavrjv, on del i)

ecrrti> OVTCOS *)
yiyvfTCU,
OVK opdas eêi ^ 7I"Xo/3eti o Ar^î. avdyti ras wtpl (pixrfaiy alrias,
, e<fi
ovTO) K.ai TO -n-porepov f yivtro, which (in Phys. II 4 and 5) he treats as equi
u>s
valent to making TO avTopaTov the cause. While C. uses the \\oi\\fortuittts

of the atoms of Democritus in Tusc. I 22, 42, Ac. i 6,as well as here in the ;
De Fato 23 and 39, he more correctly connects the universal perpendicular

movement of the atoms with the doctrine of fate, id Democritus accipere
maluit, necessitate omnia fieri, quam a corporibus indieiduis naturalcs motus
avellere, cf. 69 below.
hanc tu. So in Die. n 73 the apodosis commences with hoc tu aut-
picium.
priusque te quis dejecerit. The indefinite quis is rarely found ex
cept in connexion with conjunctions or relative pronouns or with the verb
dixerit, see Zumpt 708, Draeg. 44. [It is not easy to say whether
should be classed as Subj. or Ind., see Gr.
dejecerit 1540, 1541. I am
it as Ind. cf. Liv. vn 40 vox
inclined to take prius in me strinxeritis ferrum
quam in vos ego, Vcrr. iv 59 dies me citius defecerit quam nomina, Plane. 79
sed me dius fidius multo citius meam salutem pro te abjecero quam Cn.
Planni salutem tradidero contentioni tuae. The comparative adverb is
frequent in these sentences. R.]

vitae statu a common phrase in :
C., e.g. Vcrr. n 10 the lamenta
tions of the Sicilians made me abandon my rule of never taking part in a
prosecution (dc vitae mcae statu dcducercnt ut ego istum accusarem}. Dejicere
dc, Ktatu (Orator 129) is a metaphor borrowed from the ring to knock a man
out of his attitude It would be easier to make you change your whole
.
posture of life than to stop you from following his teaching .

BOOK I CH. XXIV 66. 165
ante enim Of. n. on

amittere. 17 liber o judicio, and Zeller Epi
cureans, where
tr. p.
394, many passages are quoted in illustration of the
rigid dogmatism of the Epicurean school. Thus the last words of the
founder to his disciples were rwv doyârav fj.fp.vfj a- dai Diog. L. X 16 any ;
divergence from the dogmas was looked upon as irapavop.rjp.a, fj,a\\ov 8e

da-farina, KOI KciTtyvaHTTai TO Kaii/oro/zTêV, Euseb. Praep. Ev. XIV
5 and ;
Philodemus (quoted by Hirzel p. 107) says that Epicureans who are guilty
of schism ov iraw p.aKpav TTJS TrarpaXotcoi /caraSt /cr;? dêarijKacrti
TO>V Hirzel .
however has shown (pp. 98 190) that there was more of movement and
variety in the Epicurean school than has been generally recognized. Quin-
tilian xn 2 says the same of philosophers in general, haec inter ipsos qui,
velut sacramento rogati vel etiam superstitions constricti, nefas ducant a sus-
cepta semel persuasione discedere.
quid enim mereas
67. what would tempt you to abandon the
:
system ? what would you take as pay, what bribe must one offer you ?
lit.
Sch. quotes Fin. II 74 quid merearis ut dicas te omnia voluptatis causa
facturum? Verr. iv 135 quid arbitramini Reginos merere velle ut ab iis

marmorea ilia Venus auferatur ? cf. also Phil, i 34 putasne ilium immorta-
litatem mereri voluisse ut propter armorum habendorum licentiam metueretur,
where see var. nn. It is a colloquial phrase and occurs not unfrequently
in Plautus.
nihil deseram :
nothing would tempt me to forsake happiness and
truth .
ista est veritas : for the attraction of istud see 77, 122, and Roby
1068.
nam de vita
langueat as to happiness I make no objection your
:
;
system be productive of that inactivity which you call happiness

may .
l^lane otio langueat : absolutely dying of ennui cf. 7. ,
sed ubi fingentibus can unchanging truth exist in those ever-

:
changing worlds, or in senseless atoms ?
mundis innumerabilibus : cf. Fin. i 21 innumerabiles mundi qui et

oriantur et intereant cotidie and my n. on 53. Epicurus defines the
term in his epistle to Pythocles (Diog. L. x 88) KOO-P.OS e orl -rrfpioxj TIS
ovpavov acrrpa re /cm iravra TO. (âtvu^fva Trepieôvaa, aTroro/iTji/ rôucra ano TOV
aKfipov. Worlds are infinite in number, of all shapes and sizes, and perish,
not as Democritus said from collision with other worlds, but from their
own perishable nature (Diog. 90, cf. Lucr. v 235 foil.).
omnibus minimis so n 141 omnes minimos frigoris
:
appulsus, in 86
in regnis omniaminima curant, cf. Madv. on Fin. in 3.
nulla moderante natura: apparently contradictory to 53, where
Veil, says the natura e/ectum : but there natura is opposed to an
world is
intelligent agent, here it is used rather in the Stoic sense and opposed to
the capricious movements of the atoms, cf. Sch. s n. here and my n. on
65.
liberalitatis : his promise in 62 to pass over all that was common to

16G BOOK i en. xxiv G7.
Ep. with other philosophers, including therefore his atomic doctrine so far
as it was the same with that of Dem. cf. Fin. I 18 scd hoc commune vitiutn
;
(the general atomic doctrine), illae propriae Epicuri ruinae (the declinatio).
[tecum uti: employ in my dealings with you ,

cf. hoc tecum oro PI.
Bacch. 491, docte atque astu mi/ii captandumst cum illo Most. 1055 with
Lorenz s n. Ussing on Asiii. 655, and my Gr. 1885. R.]
G8. sint sane ante quam nati. For the ellipse of the verb with
acterni, nulli dei, and especially in the subordinate clauses quod ex atomis,
si natum, see Draeg. 116, (who compares ut tu Velleius and quot hominum
linguae 84) and Roby 1443, who cites 110 sine virtute certe nullo modo
foil.
paulo ante disputabas see 20.

: To avoid this palpable incon
sistency, some Epicureans appear to have introduced a third principle,
besides atoms and void, in the o/ioior^re j, otherwise called o/ioio/xepftai or
ffroixf la, Pint. Plac. Phil. p. 882 A, Stob. Eel. p. 66 but if we arrived at a ;
right conclusion in our discussion of 49, this 3rd principle consists only
of a subordinate class of atoms composing the divine images which are
always streaming in upon the soul. It might be argued that these have
nothing concreti about them, but merely produce an impression of a con
tinuous form by their ceaseless repetition that they have never coalesced ;
into an actual whole, and are therefore in danger of no dissolution. It is

doubtful how far such a defence could apply to the images in any case it ;
is not applicable to the ordinary Epicurean Gods of the intermundia. The

considerations which seem to have been urged for the immortality of the
latter by the disciples of this school are (1) the equilibrium described in
50, 109, (2) the preservative influence of goodness alluded to in Plut.

Dcf. Orac. p. 420, where the Epicurean argues against the demons of
Empedocles on the ground cor ov ftvvarov e crri (pavXovs KOI dfj.aprr]TtKovs
OVTCIS naxapiovs Kai fiaKpaicavay ttvai, T?o\\r]v Tv(p\orr]Ta rrjs KCIKLCK? eôv(rrjs
Kal TO TTtpiTTTuniKov Tols dvaipfTiKols susceptibility to destructive influ
(
ences ).
To which it is replied that goodness has nothing to do with the
duration of the bodily organism, o6ev OVK eJ TU> $eo>

rf]v di Stor/jra TTOIOIKTIV
tK (pv\aKTJs Koi diaKpovaeats rutv dvaipeTi<a>v.
quod cum efficere vultis : for when you would prove this (that the
divinity is possessed of such attributes).
in dumeta
correpitis you hide yourself in the thickets
: Cf. Ac. n .
112 cum enim campus in quo cxsultare possit oratio, cur earn tantas
sit
?
iii
angustias et in Stoicorum dumeta compellimus So often spinae and .
spinosus with a slightly different force, of the perplexing arguments of the

Stoics.
ita explained by the following infinitival clause, as in Fat. 24 ita

:
dicimus, velle aliquid sine causa, Tusc. I 71 ita dicebat, duas esse vias, III 41
ilalaetitiam esse, see Madv. Fin. n 13, 17, in 53, v 77; and compare the
use of the epexegetic clause after a demonstrative or relative, Draeg. 484.
BOOK I CH. XXV 69. 167
Ch. xxv G9. hoc persaepe facitis possit. Three examples follow, (1)
the declination of atoms, (2) the denial of the disjunctive judgment ( 70
idem facit contra dialecticos], (3) the assertion of the infallibility of sensa
tions ( 70 omnes sensus veri nuntios), all preparing the way for (4), with
which we are here concerned (71 idem facit in natura deorurri). The
same points are criticized elsewhere by C. e.g. (1) in Fin. I 19, Fat. 22,
46 ; (2) in Ac. n 97, Fat. 18 foil. ; (3) Ac. II 79, see the following notes.
ut satius fuerit. Satius est being used in the Ind. like aequius est,
melius est, where we might have expected the Subj. (see n. on longum est
19), satius fuit would mean would have been better It is here .
subordinated to ut, like molestum sit in 2.
si atomi suopte pondere. This was the only natural and necessary
movement of the atoms according to Dem. but since the larger and heavier ;
atoms overtook the smaller and lighter in their downward descent, by

striking against them, they initiated a secondary movement, which might
be in any direction, but which resulted finally in the creative vortex. The
authorities on which this account rests are given by Zeller, who points out
that some of the ancient writers neglected to notice the original movement,
and made Dem. assume as his first principle, either the motion of mutual
impact, TT^rjyrj (as Cic. Fat. 46 aliam quandam vim motus habebant (atomi)
a Democrito impulsionis, a te Epicure gravitatis et ponderis), or even the
resulting vortex, 811/17 ( e -S- Diog. L. IX 44 (pepevdat eV oAw divov[ievas ras r<a
dro/iour).
nihil fore in nostra potestate. Epicurus ap. Diog. L. x 134 speaks of
the blessedness of the man who has learnt that necessity, to which others
assign a despotic power, is only a name for the results of chance or of
man s free will, eirel Kpflrrov TJV rw ire pi 6ta>v
[J.ii6a) KaraKoXovdelv fj rfj ra>v
tlpapptVfl 8ov\evfi.i> 6 iêv yap e Arn Sa irapaiTTJo~fs inroypatpei Qeasv

(>v(riKa>v
dia Tifj.fjs, i] 8e a.irapalrr]Tov fx.ei TTJV dvdyKrjv. The same reason is Assigned
for the introduction of the clinamen in Fat. 22 foil. (cf. 46 foil.) Epicurus
eeritus atomus gravitate ferretur naturali ac nccessaria, nihil
est, ne, si
semper
liberum nobis esset, cum ita moveretur animus ut atomorum motu cogeretur,
to which the Academic disputant replies (1) that the single downward
movement does not necessarily involve the doctrine of necessity, and (2)
that in any case the supposition of the clinamen would not avert such a
consequence. Philodemus, in his treatise irepl tnj/ieiW (Gomp. p. 44), allows

that this movement cannot be proved from the fact of free will, unless it is
consistent with our experience on all points, ovx IKUVOV ds TO irpoo-8ega<rdai
Tas or fXdîiTTov irapeyK\L(Tis nroîwi/ 8ia TO Tv^rjpov KOI TO Trap ijfias
T<UJ/
(causal use of irapa) dXXa Set irpocrenio fl^cu KOI TO /x^Sa/itoj erepco paxfcrQai
TUV eVapycoi/. Accordingly we find another reason given in Fin. I 19 viz.
that as all atoms move at the same rate in vacuo (ovre yap TO. /3apea OOTTOV
ol(70^(TfTai, (jiiKpcov Kal Kov<pa>i>,
orai/ yt 8f/ fjirjdev OTravrq avTols Diog. L. X 61)
a point in which Ep. corrected the erroneous doctrine of his predecessor
there was no possibility of one overtaking the other, but all must move
168 BOOK I CH. XXV GO.
downwards in parallel lines without any meeting or collision. Both reasons

are combined in Lucr. n 216293.
nihil fore quod esset : in direct speech, nihil crit quod est.
derecto deorsus : cf. derccto transversas Caes. B. C. n 9.
dedinare paululum = Kii>aiT#ai Kara Trape -y Stob. Eel. p. 346

K\i<rii> cf. ;
Fat. 22 cum dcdinat atomus interxallo minima, id appellat t\aîcrTov. [Simi

I 19 dedinare atomum perpaulum,
larly Fin. quo nihil fieri possit minus;
Lucr. 219 paulum, tantum quad momen mutatum dicere possis. J. S. B,.]
ii
70. hoc dicere turpius est cf. Fin. i 19 ait enim dedinare atomum :
sine causa ; quo nihil turpius physico, quam fieri quicquam sine causa dicere,
and Fat. 18.
The word 8inAfKriK7, used by Plato for philosophical dis

dialecticos.
cussion and then for philosophy itself, was restricted by Aristotle to the
Logic of Probabilities, while he gives to Formal Logic the name 17 dvaXv-
riKT) or dnoo fiKTiKij ema-T^fj.!]. By the later schools (excepting the Stoics
who gave a wider meaning to Xo-yixr;)
Aoyi<?7
and 8ta\fKTiKi] were used in
discriminately for the science of reasoning generally, as in Fin. i 22 in
altera philosopkiae parte, quaerendi et disserendi, quae Aoyi*r;
quae est
dicitur, iste vester (Epicurus) plane inermis ac nudus est ; Fat. 1 tota est \oymr),
quam rationem disserendi voco ; De Orat. n 157 videsne Diogenem fu-

isse qui diceret artem se tradere bene disserendi ct vera ac falsa dijudi-
candi, quam verbo Graeco diaXfKTiKijv appellaret? cf. Fin. n 17 foil.,
where we find also the term dialectici used of logicians in opposition to
rhetores ; so in Div. n 11 it is opposed to physici, see Zeller Stoics tr.
p. 69 foil.
disjunctionibus, in quibus aut etiam aut non poneretur. Cf. Ac.

II 95 fundamentum dialecticae est, quidquid enuntietur id autem appellant
<i(o>/ia
aut verum esse aut falsum ; 97 etenim cum of) Epicuro, qui totam
dialecticam non impetrent ut verum esse concedat quod
et contemnit et irridet,
ita elf abimur aut vivet eras Hermarchus aut non vivet\ cum dialectici sic
statuant omne quod ita disjunctum sit, quasi aut etiam aiit non, non modo
verum esse sed etiam necessarium ; (vide quam sit catus is quern isti tardum
putant. Si enim, inquit, alterutrum concessero necessarium esse, necesse erit
eras HermarcJium aut vivere aut non vii-ere. Nidla autem est in natura rerum
talis necessitas} cum hoc igitur dialectici pugnent, id est Antiochus et Stoici ;
totam enim evertit dialecticam. Nam si e contrariis disjunctio (contraria
autem ea dico cum alterum aiat alterum negef) si talis disjunctio falsa potest
esse, Top. 56 dialecticorum modi plures sunt qui ex disjunc
nulla vera est ;
tionibus constant : aut hoc aut illud: hoc autem: non igitur illud. Itemque,
aut hoc aut illud: non autem hoc: illud igitur. Quae condusiones idcirco
ratae sunt, quod in disjunctione plus uno verum esse non potest. It is the
principle now known as the Law of Excluded Middle (see Hamilton Logic
vol. I pp. 83, 90 foil., Ueberweg Log. tr. pp. 235284, Mansel Prol. Log.
p. 208 foil., Arist. Met. in 7 p. 100, Prantl Gesch. d. Log. i

pp. 143, 403,
449 foil.), and upon it is grounded the dichotomic or bifurcate division so
BOOK I CH. XXV 70. 169
much favoured by Plato (e.g. Sophist, p. 282 foil.) and in later times by
Bentham. For an account of the Disjunctive Judgment see Mansel Prol.
Log. p. 236 foil., Hamilton I 239. The Stoics, who prided themselves on
their logical refinements and were especially distinguished by the name
dialectic^, called it dt-i&na Siffrvynevov, thus explained by Diog. L. vn 72

ftiffvyp.(vov e crrii/ 6 VTTO TOV "^roi"
8iafVKTu<ov (rvvSecrpov ( disjunctive con
eVayye XXeTai 8e 6
"
junction ) 6WfeuKTat, oiov TJTOI ij/ie pa eo~T\v 77 vv lariv."
o~vv8fo~/j.os OVTOS TO erepov TGOV dîco/iarwi ^l/evdos elvai. For etictm cf. Madv.
45 (on affirmative and negative answers).
pertimuit ne fieret necessarium. The Stoics held that their prin
ciple of Necessity was involved in the Disjunctive judgment applied to
future events, asmay be seen argued at length in Fat. 20 foil., e. g. Since
it is
absolutely necessary that a man now living must at a given date in
the future be either dead or alive, whichever of the two proves eventually
to be true must be now a necessary truth though unknown to us ; or, more
shortly, his existence or non-existence at that date is a necessary truth ;
which of the two it is, will be made apparent by the event. Aristotle dis
cussed the point in his treatise De Interpretations ch. 9 foil. in regard to
the present or past, affirmative or negative judgments of existence are
necessarily true or false ; but it is not so with regard to the future,
otherwise all future events would be fixed by necessity (wore ei eV airavn
XPovca OVTCJS wore TO trtpov d\r)6(veo-0ai, dvayKalov i\v TOVTO yevevdai)

fix. ev
which is contrary to our own experience of deliberation and action. He

then solves the difficulty as follows, TO per ovv flvat TO ov orav f/,
Kal TO p.^
ov fj.rj
etVai OTUV ov prjv ovTf TO ov airav dvdyKrj fivai, ovTe TO fj,rj
fj,f) 77, dvdyKr)
ov fj.^ fivai...K.al tVt TTJS dvTLffrdcrfias 6 avros Xo-yos fivai peis fj [JLTJ elvai airav
dvdyKrj, Kal errecrdai ye rj p.rj ov fjLtvroi StfXoi/Ta ye dneiv Qdrepov avaynaiov (i.e.
the necessity belongs to the compound judgment not to its parts taken
separately) ; Aeyw 6e oiov dvdyKrj p.ev fo~fo~dai vavfia%lav avpiov r/ p,f) eo~fo~6ai,
ov iifvroi fo~fo~dai ye avpiov vav/J.aîav dvayKalov ov8e /JLTJ yfvfo~dai. Ill the De
Fato 21, C. says that he would rather accept the teaching of Epicurus et
negare omnem enuntiationem aut veram esse aut falsam than allow that all
things happened by necessity, but he cites Carneades to prove that no such
consequence as necessity is really involved in the Disjunctive Judgment.
In reality Epicurus seems to have taken much the same view as Arist., see
Fat. 37 nisi forte volumus Epicureorum opinionem sequi, qui tales enun-
tiationes nee veras nee falsas esse dicunt (i. e. not yet corresponding to fact
but only capable of becoming so) aut, cum id pudet, illud tamen dicunt,
quod est impudentius, veras esse ex contrariis dijunctiones, sed quae in his
enuntiata essent, eorum neutrum
esse verum and cf. Zeller Stoics tr. p. 435,
and Ueberweg who

points out the qualifications required in applying
l.c.,
the Disjunctive Judgment. Johan. Siceliota, quoted by Prantl p. 360, says

that Epicurus instanced the famous riddle opvida Kal OVK upvida Vi |vXou
Kal ov {-v\ov Kadrjuevrjv Xi ^w Kal oJ Xt ^w /3aX(oi/ dwXeo-fv as contravening the
principle of Contradiction.
170 BOOK I CH. XXV 70.
negavit. For the asyndeton after pertimuit cf. the next sentence
iirguebat Arccsilas timuit Epicurus dixit, and 100 motum dico csse
inanem, tu imagines remanere quae referantur hoc idem fieri, 121 cum
dicat negat idem csse tollit id. The effect is to give rapidity and energy
to the sentence and to heighten the antithesis.
Arcesilas : the regular Doric and Aeolic contraction for ApKeaiXaos,
cf. Ahrens Dial. Dor. p. 199. On the Stoic and Academic theories of per
ception see 12 n. Ac. i 40 foil., n 79 foil. the controversy between Arc.
:
and Zeno constantly referred to in the Academica.

is [Strictly taken, the
text misrepresents A. since he did not say omnia falsa csse, but omnia non
may is falsa esse quam vera. But possibly Cic. uses the word falsus in the
sense of fallacious ,
as often in the Academica. J. S. R.]
omnes sensus veri nuntios. Cf. Madv. Fin. i 22, Ac. n 79 eo ran
demittit Epicurus, si v.nus sensus scmel in vita mcntitns sit, null!, vmquam
cxse credendum ; Zeller Stoics tr. p. 402 foil. to avoid doubt we must allow
that sensation as such is always, and under all circumstances, to be

trusted nor ought the delusions of the senses to shape our belief the
; ;
causes of these deceptions not lying in sensation as such, but in our judg
ment about sensation . Lucretius iv 4G3 after instancing a number of
optical illusions, says that they seek in vain to shake the credit of the
senses quoniam pars horum maxima fallit (propter opinatus animi quos
addimus ipsi] pro visis lit sint quae non sunt sensibus cisa. Here too Ep.
might quote Ai ist. on his side, cf. De Anima in 3 3 p.tv aiadrjiris ruv ij
ISivv del d\rj6i]s, Stavotiadai. evoeêrai KG! i/ûScor.

8" To the same effect
Augustine (quoted by Lcscaloperius in loc.) says sensus non est falsus inter-
n untius sed falsus judcx.
nihil liorum nimis callide. This is Allen s emendation, put forward
in his ed. 1830, for the nisi callide of the irss. The same emendation was
made by Sch. Opusc. in pp. 317 and 3G4. For the use we may compare our
not over cleverly In the comic poets nimis often occurs in the sense
.
of valde, which is substituted for callide in some of the Jiss here, but in
later writers it can only bear this force when combined with a negative.
[For the form of sentence, cf. Orator 82 nildl horum parum audacter.
Moser ms.]
plagam accipiebat so Fat. 21 (of the denial of Disjunctive Judgments)
:
cam plagam potius accipiam quam fato omnia fieri comprobem.

71. dum individuorum tamquam sanguinem. This is not quite
the same as the reason assigned for the quasi-corpus in 49. There it was
used to explain the fact that the Gods were not objects of bodily sensa
tion, but perceptible only to the mind. In a treatise, conjecturally assigned
to Metrodorus, which is contained in vol. vi pt. 2 of the first series of
I lerculanensia, we find both reasons conjoined (p. 35) 8ta TOVTO yap ov8ev
aladrjTov adavarov, rf irvKvuTrjs ya/j avTiKunrti npos TOVTO 8eô/ievij nXrjyas

ivxvpds. Sch. in his n. arid also in Opusc. iv 342 maintains that concretio
here, must be taken in a narrow sense =
nulta solidior ct crassior atomorum
BOOK I CH. XXVI 71. 171
condensatio, because all the ancient writers (except Lactantius De Ira x 28

who was no doubt misled by the ambiguity of C. s words in this passage)
agree that the Epicurean Gods were corporeal and compounded of atoms ;
and he defends his interpretation by the use of concretus in such passages
as II 42, 101, Div. I 130. I do not think we can argue from the use of the
Past Part, concretus, which implies the completion of the process, to the
verbal, implying the process itself and besides, the reference is plainly to
;
the sint sane ex atomis of 68, where it was shown that any such com
pound must be liable to interitus: to avoid this danger Ep. had recourse
to his quasi-corpus 69 : then came the parenthesis illustrating hoc per-
saepe facitis, and now in is resumed in the words ind. corp.
71 the subject
concr. fug. he tries to escape from the aggregation of indivisible particles
(with its consequences as above pointed out) The only concretio implied .
in the Gods of 49 was that of the images, involving superficial area but
not depth, cf. monogrammus n 59. The tamquam sanguis was probably
suggested by the Homeric ichor, 11. V 340 pe e 8 upfipoTov at/za $eo7o, t^cop, |
otoy jre p re ptet /xaKapeucrt dfolcrtv ov yap

\
<TITOV e Soucr, ov Trivow a idona
olvov |
rovvfK dva.ip.ovfs fieri Kai dddvaroi KaXe oirai.
sed tamquam corpus :

supply elicit esse from the preceding negat, and
see n. on nolo 17.
Ch. xsvi. mirabile videtur viderit. This saying of Cato the

Censor (Div. n
51) was probably inspired by a feeling of contempt for the
Tusci ac barbari, as they are styled by the jealousy of a Eoman augur
N. D. II 11. Cic., who prided himself so much on being a member of the
augurial college, is indignant when a haruspex is admitted into the Senate,
Fam. vi 18. In the De Divinatione II 28 foil, he states the Academic argu
ment against haruspicina, in answer to his brother Q. who, as a Stoic, was
bound to defend every kind of divination.
si in ceris fingeretur. If the reading is correct, the sense and con
struction require that//i^. should be taken metaphorically if such a body
were fancied in the case of waxen figures otherwise the literal sense :
issuggested by fictilibus and ceris (used as in Juv. vm 19, where see

Mayor s n., and ceris fingendis oblectari Justin xxxvi 4). I am inclined to
think however that the true reading is si IN CER[IS DICER]ETUR if the
phrase were used in connexion with wax figures , cf. dicemus in Venere Coa
just below. The repetition of CER explains the omission of the letters in
brackets, and the remaining letterswould be taken for si fingeretur, which
would be likely to maintain its ground against the true reading, even after
the insertion of in ceris from another text. Plin. N. H. xxxv 4 speaks of
the expressi cera vultus which were used in funerals, and in 147 of
modelling in clay, fingere ex argilla similitudines.
ne tu quidem : no, nor you either The phrase occurs in this weaker
.
sense 110 ne beatus quidem, 113, II 87, ill 23, 43, 47, 49, 68, 86, see
Madv. Fin. Exc. in p. 816.
72. quasi dictata redduntur :
you repeat your lesson like parrots .
172 BOOK I CH. XXVI 7 2.
l
Cf. Fin. ii 95 ista vestra si gravis brevis, si longus levis\ dictata sunt ; Fiii.
iv 10 isdem de rebus semper quasi dictata decantare ncque a commentariolis
suis discedere ; Fin. II 20 quis vestrum non cdidicit Epicuri Kvpias 8oas I
Juv. V 12 2 peragant dictata magistri, with Mayor s n. The letters of Ep.

preserved by Diog. L. abound in admonitions to his disciples to commit
to memory what they had heard from him, see esp. x 35. [See also Fin.
i
27, Ac. n 8. J. S. R,]
oscitans : cf. Orat. n 144 istam oscitantem et dormitantem sapientiam

Scacvolarum et ceterorum beatorum (jurists as opposed to pleaders) otio
concedamus.
halucinatus est (connected with hariolor by Vanieek, but the mean
:
ing seems to suit better the old etymology connecting it with dAvco),
properly used of a mooning dreamy state, as in Col. vn 3 ne fur aut bestia
halucinantem pastorem decipiat ; then of idle random talk as here and
(without blame) Q. Fr. nil epistidae nostrae debent intcrdum halucinari
1
descend to prattle Seneca uses halucinatio of silly abuse, Vit. Beat. 26.
;
cum quidem boasting all the time

gloriaretur : . Cf. Fam. x 32,
Xep. Thras. 2 ad Jin., and see Iloby 1722, 1732, Draeg. 570, also 497
U 3 on the Ind. with cum quidem.
se magistrum halmisse nullum : cf. Diog. L. x 13 TOVTOV ArroXXoScapos
ev Xpoi/tKoTs Navcri pai ovs OKoCcrat (prj(Ti Kal Hpai(f)avovs avros df ov (prjcriv,
eavrov ev rfj rrpos EvpvdiKov fTn.crro\fi...AT]p.iJTpios fie (prjcriv 6 Mayvqs KOI
nXX"
SfvoKparovs avroi* aK.oiiaai. Plut. J/. 1100 A.
et non praedicanti. Baiter and Miiller accept Klotz s emendation of

ci for ct, in obedience to Valla s dictum that et is never used in the emphatic
sense (=êtiani) by C., but, if we allow any weight to MSS, we must admit the
use not only here, but in 83 age et his vocabulis, in Tusc. in 28 ct ilia
laudantur, Leg. I 33 ergo et lex, Fin. in 27 ergo et probandum, Dio. i 34 et
auctoritatem.See further Draeg. 312 (some of whose exx. however are
more properly explained on the principle of anacoluthon treated of in
Madv. Fin. Exc. i), Roby 2198, Moser on Tusc. 1. c., Munro s Lucr. ind.
under ct, Dumesnil on Leg. I 33, and a copious list of exx. in Kuhnast s
Liv. Ki/nt. p. 371 foil.
nihil olet ex Academia: he has not the slightest flavour of the

Academy Sch. Opusc. in 3G5 defends and illustrates the construction
.
against Klotz. Compare the similar uses of redoleo, sapio, odor (urbanitatis
Orat. Ill 1G1, dictaturae Att. iv 11), and Gr oo>.
puerilibus disciplinis : the ordinary school lessons, (ynviiXi

consisting of Reading, "Writing, Arithmetic (included under
Poetry and Music (included under ÔVO-IKT;), see Becker Charicles tr. p.
231 foil. On the view of Ep. cf. Diog. L. x G (the words of Epicurus to a
disciple) jraio eiav Se naa-av, p-axdpif, $eC-ye, with the notes in Huebner s ed.,
and Athenaeus xin 588 there quoted, ETT. fy<vK\iov
TratSe/ar dp.vr)Tos u>v
ffMicdpifa Kdl TOVS ofJMiots nvTu> (Trl

(j)i\o(TO(f)lav nappxap.tvovs ,
Ftn. I 26 vel-
lem equidcm aut ipse doctrinis fuissct instructior (cst enim non satis politus Us
BOOK I CH. XXVI 72. 173
quas qui tenant eruditi appellantur} aut ne deterruisset olios a studiis,

artibus,
with Madv. s n. and ib. 72 where Torquatus defends his master s neglect of
puerile studies also Zeller Stoics tr. p. 397 foil., and Diining Metrodorus
;
p. 64 on the esteem in which the Epicureans held the poets. Gassendi

foil,
in his treatise De vita et moribus Epicuri examines at length the charges

here made against Ep. and endeavours to show that they are mere slanders
of rival philosophers. In dealing with such a question, there are two
points which should be borne in mind, (1) that knowledge which has been
systematized and authoritatively taught is liable to a sort of ossification in
the hands of formalists and pedants, and (2) that, as each fresh advance in
knowledge bears more or less the character of a revolt against knowledge
established and authoritative, a certain amount of self-confidence and want
of appreciation for previous knowledge is not unusual in reformers or dis
coverers. So Hobbes boasted of the smallness of his acquaintance with
preceding writers, declaring that if he had read as much as other men
he should have been as dull of wit as they were , Whewell Lect. on Nor.
Phil. p. 43. We may therefore excuse Ep. if he condemned too severely
the artificial poetry, the frivolous rhetoric, and the hair-splitting logic of
his time. If he spoke contemptuously of these as of no use for life, he has
done no more than the Stoic Seneca in his 88th epistle, unum studium vere
liberate est quod liberum facit: cetera pusilla et puerilia sunt; and again,
quid quod ista liberalium artium consectatio molestos, verbosos, intempestivos,
non discentes necessaria quia supervacua didice-
sibi placentes facit, et idea
runt ? as he shows in detail in the same epistle. That the liberal arts
were not entirely neglected by the followers of Epicurus appears from the
largenumber of treatises on rhetoric, music, poetry and dialectic, which
have been found among the Herculanean papyri. But Philodenius, to
whom most of them are assigned, shares his master s contempt for a pro
fession of universal knowledge (such as was made by Hippias), comparing
the polyhistors of his time to the Homeric Margites, see his De Vitiis
x col. 20 Ussing p. 55, Rhetorica Gros p. 52. See more under inscitia
loquendi 85, dialecticorum novit 89.
Xenocraten : see 34 n. and Zeller I.e. p. 383. C. always speaks in
the highest terms of him, cf. Tusc. v 51 Xen. ilium gravissimum phtto-
sophorum, exaggerantem tanto opere virtutem, extenuantem cetera, R. P. i 3
nobilem in primis philosophum.
credo plus nemini. On this use of plus (=magis) see Madv. Fin. I 5.
agripeta : one of the KA^povôt sent from Athens after the

settler ,
conquest of Samos by Timotheus 366 B. c. cf. Grote ch. LXXIX vol. x p. 406,
Boeckh Publ. Econ. of Athens, Bk. in ch. 18. The word is apparently
peculiar to C., who uses it (Att. xv 29, xvi 1) of the soldiers of Caesar to
whom lands were assigned in Epirus after the Civil War.
ludi magister fuit turned schoolmaster
: I do not . remember any
other instance of this particular use of fuit, but it may be compared with
such cases as Att. x 16 commodum ad te dederam litteras, cum ad me bene
174- r.ooK i CH. xxvi 72.
mane Dionysius and the somewhat doubtful csse in potestatem, for

fuit,
which see Roby n. Docs not Timon s epithet for Epicurus ypa/ô-
1962
8i8aa-Ka\i8r)s (Diog. L. x 3) refer to the calling of the father, not of the son
l
only (as the lexicons and translations take it), a pedagogue by descent !
[Weissenborn (Lett.
ich bin geworden , Liv.
Gr. 182 n. 2) quotes, for/i =
xxxiv 21 locvpletior indies provincia fuit, Sail. Cat. 20 7 volgus fuimtts
sine gratia, and compares the Fut. Perf. in Fain, xiv 7 f undo Arpinati bene
potcris itti si annona carior fucrit.

This use of fui has been most com
monly discussed in connexion with the past participle. Madvig (Opusc. it
p. 218) denies that latus fui=latus sum except in Plautus, &c. Xeue (vol. II
p. 352 ed. 2)has a discussion on the same point and Brix on Mil. Glor. ;
102 legatus fuit, quotes exx. where the sense would be naturally expressed
by the Eng. became But in reality fui merely denotes past time ab
.
solutely, and the notions of attainment, continuance, completion, &c. are

only developed from the context, cf. my Gr. 1451 and 1454, 2. We may
compare the use of f/Sao-i Xfvcra I became king I doubt however whether ;
itwould be possible to find Marcus consul fuit similarly used. R.]

73. in Nausiphane tenetur he is convicted (cannot free himself) :
in the case of X. Sch. quotes Caccin. c. 2 facile honestissimu testibus in re
perspicua teneretur : when thus

used, ten. is often followed by a Gen. of the
crime. Some explained Ep. s depreciation of education by his dislike for
Naus. TroXXovs ynp TU>V Vf<av
crumê, KOI TO>V
p.adrjp.a.ruii cnrov8aia>s eVf/Lie-
Xerro, /ifiXto Ta 8e prjropiK^ yfv6fj.evos ovv TOVTOV fiadr/rrj! 6 E/r. vnep TOV
doKflv avTodidciKTOs (ivai /cat avTOfpvrjs (t>L\oa~o(J3Os, rjpvflTo f< nairos rponov,
TJV rf Trepl CIVTOV (j^^rjv {a\(i(j)fiv fcrrrevSe, TTO\VS
Tf fyivero TOIV padrjuaTatv
narriyopos, Sext. Emp. Math, i p. 216. It was also asserted that the canon
of Ep. was copied from the Tripod of Xaus. Diog. L. x 14.
Democriteo. Elsewhere (Diog. L. ix 64, 69, Sext. Emp. 1. c.) he is
called a disciple of Pyrrho, who was however himself reckoned among the
followers of Dem.
vexat contumeliis : cf. Diog. L. x 8 TrXeuôra (
a mollusc ,
Plat. Phileb.
21 c) avrbv e/caXet KOI dypdfj.fj.aTov *cal aTrareuva /cat Tropvov, also 7 and Sext.
Emp. 1. C.
si non audisset, quid audierat :

supposing he had not heard these
lectures, what other teaching had he received (to make him so well ac
quainted with the doctrines of Dem. ) ? The connexion of thought is very

much broken. Heind. following Davies proposed to improve this by reading
enim after quid. Hermippus, ap. Diog. x 2, says that his philosophical
interest was aroused, not by hearing the lectures of Naus. (haec Democritia\
but by reading the actual books of Dem. TrfpiTvxovra rols Aijfj,. /3t/3Xi oiy eVt
dtâi. See below, 93 n.

<bi\o<ro<t>iav
quibus continetur : which form the subject-matter of natural philo

sophy ( 20).
1
So Hirzcl p. 110 n.
BOOK i en. xxvi 73. 175
istuc quasi corpus quid intellegis: What do you understand by

this phrase1 For the construction see exx. in n. on spatio tamen 21 ;
and Fin. II 50 quid intellegit konestum ? Parad. 42 quern intellcgimus

divitem, quoted in Sch. s n. here.
74. cum quidem semel dicta sunt. A continuation of the previous
abrupt and disjointed style. There seems no reason for Heindorfs suppo
sition that the text is corrupt.
est, quod Velleius intellegere possit, Cotta non possit ? Once c

quid
spoken, what reason is there why one should understand them better than
another ? For the asyndeton cf. 20 cujus principium n., and for the
particular opposition (possit non possit) Plin. Ep. n 16 1 potestis enim
efficere ut male moriar, ut non moriar non potestis and Corte on Lucan I
200 for quid quod
;
3 n. and 117 for the thought, Fin. II 12 hoc fre;
quenter dici sold a vobis, non intellegere nos quam

dicat Ep. voluptatem. . .
egone non intellegam quid sit jSovrj Graece, Latine voluptas ? utram tandem
linguam nescio ? Deinde qui fit ut ego nesciam, sciant omnes quicunque
Epicurei esse voluerunt? also 15 and 21.
tu me celas, ut Pythagoras : a reference to the mystical and esoteric

character of the teaching of P. ;
see Diog. L. vm
16 with the nn.
consulto tamquam Heraclitus. The same assertion is made in 35,
Fin. n ego non intellegam quid Ep. loquatur, sit aliqua culpa
15 vide ne, si
ejus qui ita loquatur ut non intellegatur. Quod duobus modis sine reprelien-
sione Jit, si aut de industria facias, ut Her. cognomento qui a-Koreivus pcr-
hibetur, quia de natura nimis obscure memoravit, aut, &c., Diog. ix 1 6
fTnTTjddjcras dacXpeaTtpov ypaâi orruis ol 8vvd/j.(voi Tvpocrioiev avTo> KOI prj e<
TOV 8ijij.(adovs fvKara<pp6vi]Tov TJ, Lobeck Agl. p. 160 foil. The real cause cf
his obscurity is the difficulty experienced by all early writers in attempt
ing to give an outward form to philosophical ideas before the formation

of a philosophical language, and the special idiosyncrasy of Her., his
depth and fulness of thought, his strong imagination, his love of pro
verbial, enigmatic and metaphorical expressions.
quod inter nos liceat : let us use this freedom towards each other cf.
Ter. Hunt, v 2 20 here licetne? and Liv. vn 13 si licet (for scilicet, Madv.
emend.} the fuller phrase liceat dicere occurs
; 80 and Att. n 4. Klotz
Adn. Crit. n 8 points out the error of Hand s interpretation entre nous ,
and defends the MS reading liqueat, which he explains to mean qua de rj

inter me et te nulla dubitatio sit. "VVe had a similar apologetic phrase 59
bona venia me audies. [I incline to liqueat as contrasting with the pre
ceding celas and occulte. J. S. R]
Ch. xxvn pugnare ut
75. the point you fight for is
illud your :
,
contention is this so Fam. in 10 illud pugna et enitere, Eosc. Am. 3 hoc

:
solum pugnatur ut, and (without an object-clause) N. D. in 1 videtur

Epicurus de dis immortalibus non magno opere pugnare. In this sense it is
used with an Inf. by the poets. We have had it used in an opposite sense
17G BOOK i en. xxvii 75.
in 62. Cf. the similar metaphorical use of vinco and repugno. For the
Ace. of Extent (illud) see lloby 1094.
species ut sit an abbreviation for ut probes esse spccicm,

: cf. Madv.
Fin. I 14 ill ltd
quidem adduci fix possum ut vidcantur and N. D. I 95 rcti-
nendum hoc csse deus ut beatus sit, Draeg. 408.

nihil concreti eminentis :
Nothing compact or firm, nothing that
stands out in prominent relief, cf. Off. in 69 justitiae solidam ct cxpressam
cjigicm mdlam tcnemus: umbra ct imaginibus utimur, Tusc. Ill 3 conscc-
tatur nullam eminentem ej/iyicm virtutis sed adumbratam imaginem gloriae.
Est cnim gloria solida quaedam res ct cxpressa, non adumbrata. The use of
the Gen. eminentis is allowable, as it is joined with adjectives of the 2nd
declension, see Roby 1299, Nagelsb. 21.
cone, properly used of that which has grown together, crystallized so ;
water is said concrescere pruina n 26 expr. of that which has had a pattern
;
stamped upon it, as opposed to a flat surface so Quint, vin 1 ref. 19 ;
speaks of corpora Tennyson arms on which the stand

lacertis cxpressa (cf.
ing muscle sloped, as slopes a wild brook o er a little stone ) em. of any ;
protuberance which breaks an even line, as the circle is said to have

nihil cminens II 47. [So eminent ia is used to express the foreground in a
picture, as opposed to umbra, Ac. II 20; cf. the Gr. ctVoxcu and fôâi.
J. S. R.]
sitque perlucida but free from gross admixture, volatile, transparent

:
,
so in S)ii: n 40 the Gods are called perlucidos et perjlabiles. For the

adversative force of que see Draeg. 314 10.
dicemus quod in Venere : cf. Oral, n 248 idem in boiw scrro did
solet, Roby 1978, and Niigelsb. Stil. 123 3. For the ellipsis of dieimus
cf. Draeg. 119 3 b/3. The following sentence (corpus similitudo) is in
apposition to quod.
Venere Coa the A^poStnj ana8vonfi>rj painted by Apelles for the
:
temple of Aesculapius at Cos, afterwards removed by Augustus to Rome

and placed in the temple of Divus Julius. Apelles left unfinished a second
Venus Coa, which was intended to surpass the first. Allusion is made to it
in Off. in 10, where see Beier s n. The masterpiece of Apelles is mentioned
here, of course, only as a typical painting, as in Die. I 23 ;

cf. in ccris
above.
non res esse: nothing real but only a semblance of reality The .
change from the direct to the indirect construction after dicemus marks the
difference between the actual and the supposed description.
adumbratorum : shadow-deities : so o-/aaypa$uz a silhouette ,
see
Cope on Arist. lihet. Ill 12 and quotations under nihil concreti above.
C. d. Weakness of the argument in favour of anthropomorphism.

If the Gods only present themselves to our minds in human form, tliat
is because our ancestors, whetJicr from superstition or policy, established
that belief amongst us : elsewhere the case is different. If that form
BOOK I CH. XXVII 7G. 177
seems to men tJie most, beautiful, that is merely the prejudice of race.
If it is said that experience shows rationality to be confined to that
form, on the same ground we might attribute all the properties of man
to the Gods ; but reason shows the danger of drawing negative conclu
sions from our limited experience, and it shows also that a body which
is suitable for man is unsuitable for such a being as God is supposed
to be. Ch. xxvii 76 xxxvii 102.
76. hoc loco velitis here you are at no loss for arguments by
:
which you would fain make out cf. quo loco 13 n. ,
primum quod occurrat humana cf. 46. Such is the shaping of

:
our minds (i.e. the TrpoXrjîs, cf. 43, 45, 100) that in thinking of God a
human form presents itself to us .
nee esse pulchriorem for the loose infinitive after non deest copia
:
rationum cf. res esse after dicemus just above the infinitive clause here ;
represents a parenthetic clause in the original direct sentence, thus huma-

nae sunt formae, quod ita est infor matum ;... quod forma esse pulcherrima,
autem humana nulla est). This argument is given 47.
debet (pulchrior
domicilium mentis cf. 48 ; and, for the phrase,
: 99 domicilia
vitae.
77. primum quicque : each in turn ,

lit. as it comes to the front ;
cf.
in 7, Ac. n
49 with Reid s n., Madv. Fin. II 105 ; most MSS have the archaic
quicquid, which is used by Lucretius in this sense, see Munro s n. on I 389.
arripere vestro jure rem nullo modo probabilem you act as if :
none could dispute your right to snatch up an hypothesis which is in no

way to be allowed . Arr. stronger than sumo in 89 Lucr. uses corripio :
in the same way v 247 illud in his rebus ne corripuisse rearis me mihi \
quod terram atque ignem mortalia sumpsi, which Munro illustrates from
Sext. Emp. Hyp. I 90 irp\v apâa-dai rfjs Kpureoos TO. (paivop-tva vvvapTra&vviv,
eauroTf rr)v Kpia-iv fTriTpewovTes. The phrase suo jure (nearly equivalent to
suo arbitrio) means properly of his own right i.e. on his own authority, ,
without asking leave or being liable to be called to account by another,

and then, uncontrolled, without hindrance, as in Florus I 17 in subjectos suo
jure detonuit, where see var. nn.
species istas converterent. So Arist. Met. xi 8 p. 1074 b. (of the
origin of religion) TO Se Xonra fjLvfftKas t]8r) jrpoa-fJKTai irpos Tr/v Tr(ida> TU>V
TTQ\\U>V KOI irpos TTJV tls TOVS VO/J.QVS Kai TO

trvp.(f)fpov xprjcriv avdpanrofidfls re
yap TOVTOVS Kai a\\a>v

T>V
fwajj/ 6/j.oiovs run X/youert, and Critias quoted on
118. No
one in the present day, theist or atheist, would assign an arti
ficial cause for so primitive and general a phenomenon. The highesb
personality being involved in the idea of God, it was natural to attribute to

him the form in which personality was most clearly shown, more parti
cularly if Mr Herbert Spencer is right in supposing that ancestor-worship
was the earliest form of the heathen religions, cf.
Sociology, p. 440.
M.C. 12
178 BOOK I CH. XXVIII 77.
ut essent simulacra. The second explanation of anthropomorphism 13

no better than the first. The images which bring the Gods near need not
be in human shape, witness the Gods of Egypt referred to in 82.
deos ipsos se adire cf. Leg. n 26 (religion is felt most strongly in :
temples) cst enim quacdam opinions species deorum in oculis, non solum in
mentibus ; Sch. compares the complaint of the Sicilians in Verr. Div. 3
sesejam ne deos quidem in suis urbibus ad quos confugiant habere, quod
eorum simulacra sanctissima C. Verres e delubris religiosissimis abstulisset ;
Pint. J/. p. 379 reprobates those who thought the images to be not dydX-
Hara KOI rt/iaj d\\a deovs- See Niigelsb. âch-llomerische Theol. p. 5.
6(<0>v
auxerunt...0pifices cf. Quintil. xn 10 9 (of the Zeus of

Phidias) cujua
:
pulchritudo adjecfsse aliquid etiam receptae rcligioni videtur, quoted by

Nagelsb. 1. c. p. (5. Poets and artists in giving expression to the popular
conception of divinity, added to it clearness, elevation and refinement, but
they did not change its nature.
erat enim non facile servare It was not easy to give a consistent :
representation of divine activity under any other form than that of man .
accessit. .quod .videatur. The Subj., which is found in all the MSS, is
. .
changed into videtur or videbatur by the later editors. May it not be

explained on the same principle as dixcrit in 20 ? where see n. perhaps ;
too the idea to which you referred ( 48) may have contributed to this
result, I mean man s belief in his own superior beauty Vidcrctur would .
have been more regular after accessit; the Pres. is used in order to denote
that the proposition is of general import, not limited to the time of its
original utterance. For the pleonasm with opinio cf. Na gelsb. Stil. 186 2.
physice. So Metrodorus, in the ep. alluded to 113, addresses his
brother as to (frvvioXoye, and Timon (ap. Diog. L. X 3) styles Epic, voraror
av fyvviKuiv KOI KVVTOTOS. The Epicureans prided themselves on their
physics as the Stoics on their dialectics, see 83, n 48, Fin. ir 102, I 63 in
physicis plurimum posuit Ep., Pint. Def. Or. p. 434 D EniKovpftovs 8ia
TTJV KaXfjv 817 (pvcrtoXoyiav tvvj3pioVTaf, coy avroi Xf yovcrt, rols TOIOVTOIS
(oracles) ;
Zeller Stoics tr. p. 399, and esp. Hirzel p. 157 foil.
quam blanda lena: What an insinuating go-between, or pander, if I

may say so, of her own charms Cf. Sest. 21 (alter) crat hominum opinioni .
nobilitate ipsa, blanda conciliatricula, commendatus ; Lad. 37 conciliatrix

amicitiae virtutis opinio; Ov. A. A. in 315 res cst blanda canor, discant
cantare pucllac, pro facie midtis vox sua lena fuit ; Acad.fr. 34 quasi
lenocinante merccde ; N. D. II 147 corporum lenocinia.
an putas delectetur ? So Epicharmus ap. Diog. L. in 16 6nvâ<rrov
ovbtv e oTi fj.(
ravff otrrco \fytiv, ouS avSdvtlV avrnlmv avrovs KCI\ SoKflv
\
\
yap a KVUIV KVVL KO\\I<TTOV ct/ifv

KaXcos TTfîiKfiv KOI \ (faaivfTdi, KOI fiovs /3ot |
ovot S naXXivTov itrrtVf vs S vt.

ova>
beluam apparently used synonymously with

:
bcstia, cf. 78, 97, and
esp. 101, and n 100 (of shellfish).
contrectatione :
properly stroking caressing ;
for its force here cf.
BOOK I CH. XXVIII 77. 179
R. P. iv 4 quam contrectationes et amores soluti et liberi ! so contrecto fre
quently.
earn esse causam putaremus. Madv. thinks that this clause was
added by a reader who misunderstood the construction mirum si (?} and it
has accordingly been bracketed by later editors. The objections as stated
by Sch. Opusc. in 317 foil, are (1) that it is superfluous in sense we had ;
already been told that man s self-admiration was one of the grounds of
anthropomorphism (2) that in reading the sentence, we naturally take si as
;
depending on mirum, and it causes an awkward surprise when we find that

it is intended for the protasis of the sentence ; (3) that the sequence of
tenses is violated by putaremus after esse. Kl. (Adn. Crit. in 7) defends
the MSS reading, and I am inclined to think he is right. The clause may
be superfluous in reference to what precedes, but if we look to the follow
ing sentence, we shall see that it is needed in order to explain the intro
duction of si ratio esset. Cicero is seeking to prove that the reason why
man attributes his to the gods whom he worships, is because
own form
he, in common with other animals, loves his own form best ; and he pro
ceeds to argue that this common incident of animal nature would, if acted
upon by reason, lead the other animals each to glorify (plurimum tribu-
turas) his own nature in like manner, cf. the passage from Xenophanes
quoted below. If there is any corruption in the text, one might suggest
the loss of a sentence referring to the 3rd reason for anthropomorphism
(domicUium mentis}. At present this is passed over without notice, and
C. returns to the first reason in 81 85, only introducing the 3rd in
87 mixed up there with another argument from experience. As to the
2nd objection, there is no doubt a slight awkwardness in separating si
from mirum, but this is certainly not a fatal objection to the correctness of
the sentence. Or it might be possible to take si as depending on mirum,
and then to suppose the construction broken, earn esse causam being in
troduced as a sort of epexegetic clause, also dependent on mirum. Such
a change of construction might be compared with that after facit 31
facit Soc. disputantem eundemque dicere, after dicemus 75 illud non est
...sic rem esse, after docere 76. Thirdly the tense of putaremus is attracted
to praescripsit, as in Lael. 2 meministi... quanta esset querela, where the
tense is attracted to an intermediate 151 5 c, and
Imperf., see Draeg.
Roby 1517. For the attraction of the pronoun (earn for id} see 67
and Eoby 1068.
Ch. xxvin 78. quid censes. ..non tributuras fuisse? An abbre
viated expression for quid censes? nonne censes? cf. 82 quid igitur
censes ? Apim &c., Zumpt 769, Beier on Of. II 25. On the thought cf.
4
Xenophanes (Zeller I p. 490) dXX e<rot
x f V as 7 "X
v $ fs *? Movrcs, \
%eiptOVl Kal fpya TfXeti/ antp av8ps, Kai xe \

6eu>v I8tas eypctfpov Kal
imiovf roiavd olov nep Kavrol tie pas fl\ov o/xotoi
\ , |
IUTTOI fj-tv ff IIHTOKTI
Pots 8t re fiowlv o/xoi aj. In the Herculanean treatise De Sensionibut

ascribed to Metrodorus (//. I , vi pt. 2 col. xiii) we find the same objection
122
ISO BOOK i cn. XXVITI 78.
referred to, a lion has courage, God has courage, therefore Cod should be
in the shape of a lion. [Quasque is used not quamquc, because it is
equivalent to quodque genus, R.]
at mehercule would be more suitable here if we retain at it must
: et ;
refer back to the but one.

last sentence
taurus Europam. This was the subject of a statue by Pythagoras
the sculptor, see Varro L. L. v 351 and Miiller Ancient Art 351. A
painting of the same is described by Achilles Tatius at the beginning of the
Leucippe.
ingeniis orationibus : the plural of the concrete is often used for the
abstract, see Nagelsb. Stil. 12, and compare Div. II 55 conjectura ingeniis
diducitu r by man s ingenuity ,
Arch. 17 cclcritatcm ingeniorum (of Ros-
cius). I suppose orat. here to mean the faculty of speech, but I cannot
cite a parallel.[Mr Roby would prefer to translate it by our intellects or
modes of articulation But the general tenor of the passage requires that
.
the comparison should lie between man, on the one side, and all other
animals, on the other whereas, if we give the ordinary force to the plural,
;
it seems to me that the use of the word nostris here draws our attention to
differences existing amongst men themselves. Also the following singu

lars specie figuraque suggest a singular force for the preceding plurals.]
quods! velimus. Quod is connective not adversative, Madv. 440,

and then if we choose to (go further and) invent and combine forms for
ourselves .
natantibus invehens beluis. Triton was represented with a human

body ending in a fish s tail sometimes the legs are replaced by two fish-
;
like bodies, between or upon which the man appears to ride, as in the
beautiful painting at Herculaneum (Roux Aine* Rccueil General vol. v 36,
M. Borb. vin 10). It is to the latter form that C. alludes, and also ApolL
Eh. IV 1608 1614 avrap VTTOI Xayopcoi/ StKpaipa ol evda Kal fi/da KiJTfos \
o\Kair] prjKvveTo, &c. Cicero would be familiar with the Triton which
formed a vane on the top of the horologium of Cyrrhestes, the tower of
the winds at Athens, cf. Miiller Anc. Art
,
402. For the intransitive use
of the participle cf. R. P. in 14 invehens alitum anyuium curru, Phil, in 32
(Antonius) in me abscntom invehens, Brut. 331 per medias laudes quasi

quadrigis vchcntcm (but invehens se Liv. xxx 11, xxxi 35, curru invectus
R. P. vi 11) so rertcns, volvens, rotans, and the Pres. Part, in Deponents.
;
nolis esse. I think Sch. is right in taking this interrogatively, so
carrying on the argument of the sentence at mehercule, &c. I dare not

call myself more beautiful than Europa s bull if you could be metamor ;
phosed into a Triton, would you refuse ? Otherwise surely the opposition
must have been more strongly marked, and yet one would object to a
change even into the still more beautiful Triton As to construction, I .
think qualis refers to the preceding formas, and that we must supply tali
forma with esse.
difficili versor : I am on ticklish ground, I confess .

BOOK I Cli. XXVIII 78. 181
homo nemo no one who is a maw not simply =nemo or null us homo.
: ,
79. quidem yes, and ant like ant

et :
This formula is often used .
to express an ironical acceptance of an opponent s argument, professing to

in an opposite sense
carry it further but really showing that it is applicable
to that intended by the user cf. Div. II 114 (in answer to an argument for
;
Ille vero ; et ea quidem

divination) nonne ea praedixit quae facta sunt ?
omnes timebamus ; N. D. I 100 (against the argument for anthropomor
quae
phism from innate ideas) habebam informationem quandam dei. Et barbati
quidem Jovis ; Fin. I 35 (to prove that Torquatus was not forgetful of
ex
ne interiret, (see
pediency) torquem detraxit hosti. Et quidem se texit,
Madv. in loc. and Emend, p. 90 foil., Moser on Tusc. ill 48, Draeg. 311
13). emphasize without irony in

It is used to 55, 59, 82 et quidem alia,
quidem laudamus, 89 et libenter quidem. The ironical meaning

83 et is
also found in quidem alone, as in 82 at Phalaris, at Apollodorus poenas

sustulit. Multis quidem ante necatis et cruciatis and in et alone, as in 27 ;
at enim quaerit Xenophon unde animum arripuerimus. Et ego quaero undo

orationem; also in scilicet et Lucr. i 809, vi 574; see Draeg. 341, Bake
and Dumesnil on Leg. in 24.
formica allusion is again made
: n 158, in 21 ; similarly
to the ant in
Celsus ap. Orig. compares it with man as affording an instance of civil life
(iv 77, 81), and of foresight (ib. 83), and argues that in the sight of God
the two must be much on a level (ib. 85).
quotus quisque. As tertius q., quartus q. mean each third ,

each
fourth man ,
means strictly each how-many-etk\ i.e. one out of
so q. q.
how large a number what a small fraction
,
.
Athenis cum essem: probably referring to 79 B.C., when C. attended

lectures there in company with Atticus and other friends so in 59 and ;
93 he ascribes his own experience to Gotta.

e gregibus singuli: scarce one in each company (the o-iWpe/i/xa
numbering about 15 privates, see Dumont Essai sur VEphebie Attique), so

Tusc. v 77 adulescentium greges Lacedaemone vidimus ipsi incredibili conten
tion certantes. An
Athenian was strictly ffaftos from the age of 18 to 20,
during which time he had to serve as TrfpiVoXo?, but the term was loosely
used of youths after 16, when they commenced their regular training in
the gymnasia. Hermann Gr. Alt. I 176 speaks of the increased import
ance attached to the organization of the Ephebi after the loss of liberty
and under the Eoman power. The Latinized form is freely used by Varro
and the comic poets. Grex here just corresponds to the Cretan dye\ij : it
is technically used of a company of actors.
my weakness
arriseris: you smile at the confession of .
concedentibus delectamur. Compare the partly ironical and playful

professions of admiration which abound in the Platonic dialogues, e.g.
Charm, p. 154 c, Lysis 204 B; and see Thompson s Phaedrus App. I, Zeller
Socratestr. p. 75 foil., Tuse. iv 70 foil,
philosophi sumus exorti, et auctore
quidem nostro Platone, qui amori auctoritatcm tribucrcmus, Fin. Ill 68
182 BOOK i en. xxvni 79.
where Madv. quotes Diog. L. VII 129 *ai fpaa-6ija-eadai TUV cro0uj/ reap via>v
TUV fp(paiv6vT<i)V 8in rov t idovs TTJV irpus dptTijv tv<f)viav,

cof (f)r)(Ti Zijvav...
Kal Xpu<ri7T7roj...Kai ATroXXoficopos, eti/ai Se TOV epora fmftoXtjv (piXoTrou as 5ia
*<iXXor
(nfpaivo/jifvov, Kal /J.TJ
flvai avvovaias, aXXa (piXuir. [Cf. the very
similar passages in Stub. Etk. p. Math, vn 239 and
118, 238, Sext. Em
Sen. Ep. 123 15 illos quoque nocere nobis existimo qui nos sub specie
Stoicae sectae hortantur ad vitia, seq. J. S. 11.]
naevus Alcaeum. Ale. of Mitylene fl. GOO B.C. canebat Lycum

nijris
oculis nigroque critic decorum Hor. C. I 32 8 ; Cic. says of him fords vir in sua
quae dejuvenum amore scribit Alcaeus ! Tusc. IV 71. The

re publica cognitus,
name A.VKOS occurs in one of his fragments (58 B.), where Bergk proposes to
emend this passage by inserting Lyci before pueri. As it stands, it is a
broken hexameter, which might be completed by reading amantam for Ale.
Probably C. altered the verse to suit his context, as in 13.
illi lumen the mole seemed to him a beauty cf. P. red. in Sen. 8
:
,
Lentulus hoc lumen consulatus suifore putavit, si me rei publicae reddidissct,

Q. Fr. II 10 illorum pracdiorum scito mild vicinum Marium lumen esse, the
neighbourhood of your friend M. gives a new charm to my fields tiemct. ,
35 lumen cicitatis with Eeid s n. for its rhetorical use see Piderit s index
:
to the De Oratore s.v. On the general subject see Plato ltcp. \ 474 D
ov\ ovrci) TroieTre irpos TOVS KaXovs ; 6 fiiv, on crtîos, eiri\apis K\rj6els eVat-
vtOijo-tTai foil., Lucr. iv 11541170, Hor. Sat. I 3 38 foil., Ov. A. A. n G57.
Catulus. Both the father, Q. Lutatius Q. F., and the son, Q. Lutatiua
Q. F. Q. N., were highly respected members of the party of the Optimates
and special objects of C. s admiration. The former was a colleague of Marius
in the consulship and joint-commander in the war against the Cimbri
B.C. 102. His death in the Manun proscription (B.C. 87) is mentioned
Ji. D. in His uprightness of character is witnessed to by the saying
80.
(Orat. 173) hoc

II verum est, dixit enim Q. (Jatulus, and C. continually praises
his purity and elegance of style both in Greek and Latin (Or. n 28, Brut.
132). He is one of the speakers in the De Oratore, where some of his witty
sayings are reported (Orat. II 220 and 278). Gellius xvm 9 quotes with
extravagant praise a jaw-breaking epigram addressed by him to the beauti
ful youth Theotirnus. The younger Catulus was a warm supporter of C.
against Catiline and was the first to salute him as pater patriae. He died
B.C. 60. He was one of the interlocutors in the 1st ed. of the Academica,
but Atticus persuaded C. that the subject was too technical to suit him,
and C. took his part himself in the 2nd ed. See lleid s Introd. to the Acad.
hujus used of time, not of place, now living

: Sch. compares II 6 .
avus hvjus adolesccntis and Off. Ill 66 Cato, hujus nostri Catonis pater ; so
N. D. I 107 hoc Orphicum carmen, the hymn which now goes under the
name of Orpheus his moribxs, in the present state of morality
, [Add .
De Or. II 270, Cato M. 50. J. S. R.]

municipem tuum. Veil, and Rose, were both natives of Lanuvium, an
ancient and famous municipium, situated to the south of Alba aud often
BOOK I CH. XXVIII 79. 183
mentioned by C. Milo was its chief magistrate or dictator , and was

going there to offer sacrifice and consecrate flamens to Juno Sospita when
he met and killed Clodius. In his speech for Murena, who was also a
Lanuvian ( 90), C. makes his appeal to the jury, nolite a sacris patriis
Junonis Sospitae (for which see below 82) cui omnes consules facere necesse
est, domesticum et suum consulem avellere. It continued in a nourishing
condition down to a late period of the Empire, and was the residence of
Antoninus Pius and his two successors, see Diet, of Geog. In Div. I 79 and
II 66 we read of the
prodigies which announced the future greatness of
Roscius, quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo
Lanuvium totum mentiebatur? qui cum esset in cunabulis educareturque in
Solonio, qui est campus agri Lanuvini, noctu lumine apposito, experrecta
nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu.
Quo aspectu exterrita clamorem sustidit. Pater autem Roscii ad haruspices
qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque
rettulit ;
hanc speciem Pasiteles caelavit argento, et noster expressit versibus Archias.

Cic. received instructions from R. in his youth and always speaks of him in
the highest terms, e.g. Orat. I 130 videtisne quam nihil ab eo nisi perfecte, nihil
nisi cum summa venustatefiat, nisi ita ut deceat, et uti omnes moveat
atque
delectet? Itaque hoc jam diu est consecutus, ut, in quo quisque artijicio
excelleret, is in suo genere Roscius diceretur. Pro Quint. 78 cum artifex ejus
modi sit (Roscius) ut solus dignus videatur esse qui in scena spectetur ; turn
vir ejus modi est ut solus dignus videatur qui eo non accedat. In 68 B. c. he
was engaged in a law suit connected with the profits of his teaching and
was defended by C. in the speech which is still extant he died in the year :
62B.C.
Auroram salutans. On the habit of praying at sunrise see Plato Leg.
X 887 E dvareXXovros T( rjAi ou KOI creXr/i/^s KOI irpos 8vcrp.as lovruv irpoKvXio fis
a/id Kai irpo&Kvvricreis aKovoi/res re KOI opcoires EX\rjva>v

re KOI flapjSdpaiv TTO.V-
TUV (v crv^cpopaly navroLais ôfj,fva>v

KOI ei>
tvTrpayiais, and the account given
of Socrates in the Symp. 220 he remained standing there till sunrise, then
r aniaiv jrpo<jvâ^j.(vos rw i)Xj o)
Lucian De Salt. 17 I^Sol
,
fTrub av
s Trpoaev^coi/rat TOV "H\iov, ov% (ocrrrfp rj^ls TTJV ^ e Pa
i>Tt\fj they salute his appearances with
elvai rfjv f^x^f, (while
dances); Tertull. Apol. 16 plerique vestrum (the heathen) ajfectatione ali-

quando et caelestia adorandi ad solis ortum labia vibratis ; also the saying
of Pompeius to Sulla, more worship the rising than the setting sun , Plut.
P. 14; but Tacitus speaks of it as a peculiarity of Orientals, Hist, in 24
orientem solem (ita in Syria mos est) tertiani salutavere. We have a survival
of this solar worship in the orientation of churches and the practice of
turning to the East at the Creed, see Tylor I 260 271. For saluto in the
sense of worship cf. Rose. Am. 56 deos salutatum venerint, Cato R. R. i 2
paterfamilias ubi ad villain venit, ubi larem familiarem salutavit, fund urn
circumeat, Seneca Ep. 95 47 vetemus salutationibus matutinis fungi et
foribus assidere templorum: humana ambitio istis ojficiis capitur.
BOOK I CH. XXVIII 79.
a laeva exoritur : lloscius dawns upon me from the propitious

quarter, fairer than the god of day .
liceat dicere : cf. 74.
huic pulch.il or sc. risus est.:
perversissimis oculis a villainous squint .

:
salsum et venustum: piquant and charming ; cf. Att. xvi 12 de

HpaK\(i8lca Varronis negotia salsa ; me quidem nildl umquam sic delectavit.
Ch. xxix 80 ecquos arbitramur: do we actually suppose that
there are any of the gods who, if not quite a match for Eoscius, have still
a slight cast of the eye 1 For the use of the Ind. where we might have ex
pected the Subj. 83 facimus n.,
cf. 91 putamus, Eoby 1609, 1611,
and Dumesuil on Leg. 56 quamnam igitur sententiam dicimus? (the Ind.
I
is lebhafter als das Fut. oder Conj. dub. mit dem Gedankeu dass die
Eutscheidung unzweifelhaft und unverziiglich gefallt werden kb nne ). [Add

Lad. 24, Verr.in 156, and the rare censemus Lad. 14. J. S. E.] On
the difference between st. and p. cf. Hor. Sat. i 3 44 strabonem
appdlat
pactum pater, Ov. A. A. II 659 sipaeta est, Veneri similis (vocatur). Other
reff. to the Venus paeta will be found in the lexicons so used the word :
implies a side-long, languishing glance, what was called pink-eyed by

For tarn Heins. on Ov. I.e. suggested jam.
the older writers.
silos with snub noses, flat ears, beetle-brows, big heads
capitones : .
The anonymous translator, Lond. 1683, is not behind the Latin in his racy
vernacular shooing-horn-nosed, bangle-eared, jobber-nolled, bittle-browed .
It will be noticed how many Latin names are borrowed from personal
defects, cf. Roby 851 a, b.
quae sunt: (defects) which are found amongst us men Sch. com .
pares II 21 omnia haeo meliora, referring to sapientia &c. involved in the

preceding sapientem. For instances of this loose connexion between the
relative and antecedent see n. on 89 quae, Eeid on Lad. 14, Madv. 317.
It is more common in Greek than in Latin.
aliam alia pulchriorem there must be degrees of beauty among
:
them .
una necesse est. The ground of the Academic scepticism was that
every true sensation has side by side with it a false one indistinguishable
from it. One who has mistaken P. for Q. Geminus could have no in
fallible mode of recognizing Cotta Ac. II 83; cf. 55, where the Acade
,
mician borrows an argument from the innumerable identical worlds of

Democritus, and asks why there may not be as many individuals undis-
tinguishable from each other. Arnobius, who has paraphrased this passage
in his 3rd book, has fallen into the same error of supposing that perfection
can only be of one kind, and therefore that variety can only arise by way
of defect, c. 14.
81. Cic. now reverts to the 1st ground of anthropomorphism men

tioned in 76, and shows that there was no such thing as a general consen
sus in regard to the appearances or names of the goda.
BOOK I CH. XXIX 81. 185
tamenne : so Flac. 21, Ac. n 26 and without ne, Farm, ix 19; see
Lewis and Short s. v. n c ;
for the position Div. in Caec. 21, Att. iv 16.
ea facie novimus Abl. of Quality, cf. 49 soliditate quadam cernatur
:
(according to Hirzel s interpretation). In such cases we supply in thought

some part of the verb substantive.
at non Aegyptii. So Xenophanes, according to Theodoret in p. 49,
TOVS Aldionas fj.f\avas KOI criaovs ypd(pfiv ((prjo-e TOVS oiKeiovs titovs, OTTOIOI 8r/
KOI avTol TrecpvKaai. TOVS 8e ye Qpdnas yhavKovs re Kal epvdpovs Kai p-evrni *ni
M^Sous KOI liepaas avroly eoiKuras, Kal PCiyvirriovs eacravrei)?. Cf. Tylor
<r(pi(riv
Prim. Cult. I p. 278 the South- African, who believes in a god with a
crooked leg, sees him with a crooked leg in dreams and visions (quoted
from Livingstone) when the Devil with horns, hoofs and tail had once
;
become a fixed image in the popular mind, of course men saw him in this
conventional shape .
barbaria the uncivilized world

: ,
a collective name like our Christ
endom ,
cf. Fin. II 49 non solum Graecia et Italia sed etiam omnis
barbaria.
opiniones de bestiis : beliefs in certain brutes ,
cf. 29 n.
82. fana spoliata : cf. Sail. Cat. v 6 of the evil effects of Sulla s
conquests ibi primum insuemt exercitus P. R. delubra spoliare, sacra pro-
fanaque omnia miscere, and the 4th Verrine Oration.

fando auditum none have heard tell cf. Roby 1239, Pref. LXV.
: ,
crocodilum. See more in 101 and in 47 and compare Tusc. v 78
Aegyptiorum morem quis ignorat ? quorum imbutae mentes pravitatis errori-

bus quamvis carnijicinam prius subierint, qîam ibim aut aspidem autfaelem
aut canem aut crocodilum violent, quorum etiamsi imprudentes quippiam
fecerint, poenam nullam recusent, Herod, n 65 TO S av TIS TOVTCOV TU>V
0rjpi<aif
diroKTtivfli rj.vptv fwav, ddvaroi ij CVM 7?? ê dfKcav, anorivfi r)[j.{r)v TTJV av ol
?"
IpffS Ta.u>VTai os 8 av i/3ic fj iprjKa airoKTflvr), rjv re rfv re dcKO>f, Te&vavai Ku>v
dvdyKT). Cambyses is said to have taken advantage of this superstition,

and placed dogs, sheep, cats and ibises in the van of his own army, Atywr-
TIOI de jSaXXoires eVat crai/ro, rov 7r\rjai TI
0o/3a> Itpaiv {cocav, PolyaenusrS>v
vi c. 9. See also Diod. I 83 and the quotations from the comic poets in
Athen. vn 55, esp. that from Timocles, which is given also in Philodemus
p. 86. Different animals were counted sacred in different parts of Egypt
as appears from Juvenal Sat. xv ; see the very full notes, and reff. on the
Egyptian religion generally, contained in Mayor s ed,, and for the crocodile,
his n. on crocodilon adorat. In Wilkinson s Ancient Egyptians (ch iv. small
ed.) there a list of the sacred animals, mentioning where they were
is
worshipped with what deity each was associated. The later mythology
explained this animal-worship by the transformations which the Gods
underwent in their fear of Typhoeus, cf. Ov. Met. v 325 hue quoque (to
Egypt) terrigcnam venisse Typlioea narrat et se mentitis superos celasse
figuris, Jupiter in the ram, Mercury in the ibis, &c. For the modern views
see Tylor P. C. n 208224.
186 BOOK I CH. XXIX 82.
ibim aut faelem see 101 n. :
violatum. Unless C. contravenes usage in making faelem common,

we have here an ex. of agreement with the more remote word, as in Leg. I
1 Incus ille et haec quercus agnoscitur lectus, where see Dumesuil. For the
omission of csse see n. on doctus GO.
quid censes nonne deum videri ? For the form of sentence cf.
78 n. For Apis see Diet, of Biog.
illam vestram Sospitam. The temple of Juno Sospita or Sispita,
the Saviour at Lauuvium, was one of peculiar sanctity, being visited
,
annually by the consuls like that of Jupiter Latiaris. Livy often speaks of
prodigies occurring there, and C. (Div. I 99) tells us that the outbreak of
the Marsic war was signified by mice gnawing the shields suspended there.
It was rebuilt in obedience to a vision B.C. 90 (Div. i 4). For the special
ceremonies belonging to it see Art. on Lanuvium in Diet, of G eog., and
Preller Rom. Myth. p. 246 2 For the attraction quam Sospitam instead of
.
quam Sospita videtur cf. 86 tarn aperte quam te, and Zumpt 603 b.
cum repandis. Preller 1. c. quotes an inscription relating to a
pelle
priestess quae in acde Junonis Sospitae Matris Reginae scutulum et
clypeum et hastam et calceos rite novavit voto. The Goddess appears in this
garb on the coins of the Roscii and other families connected with Lanu
vium. See Muller Anc. Art. 353. The goat-skin, which Preller consi
ders to be a symbol of fertility, and connects with that worn by the
Luperci, covered the head and breast the scutum was oblong as opposed
;
to the round clypeus ; an engraving of the shoe with the upturned toe,
calceolus rcpandus (pandits ), is given in Rich s Comp. to Diet. p. 99 I ;
think the diminutive implies a low shoe, not (as Rich) one worn by a
female, as we read of calcei muliebres in Varro L. L ix 29 and elsewhere ;
the hasta marks protection, it was also borne by the Juno Curitis. Moser
(ms.) notices the recurrence of the termination -am seven times in ten words.
alia nobis added by Ursinus, and seems required if the preceding
: is
sentence but Sch. Opusc. in. 287 denies the existence of a Romana
is right,
Juno distinguished as such by special attributes, and thinks that nee Romana
may have been added by some reader who stumbled at the omission of any
reference to the Juno
Capitolina. On the other hand Klotz Ada. Crit. I (>
proposes to insert alia Romanis between Argii-is and alia Lanuvinis. It

seems to me that et quidem (on which see 78 n.) comes in very naturally
with a repeated alia nobis, and the fact of the repetition facilitates the omis
sion in the first instance. In speaking of the Juno Argiva C. no doubt had
in his mind the famous statue by Polyclitus, the contemporary and fellow-
pupil of Phidias. It was made of ivory and gold, and represented the god
dess seated on a throne, her head crowned with a garland, on which were
worked the Graces and the Hours, the one hand holding the symbolical
pomegranate, and the other a sceptre, surmounted by a cuckoo, a bird
sacred to Hera, on account of her having been once changed into that form
by Zeus (Puusiui. II 17 quoted in Diet, of /;.). It does not appear that
BOOK I CH. XXX 82. 187
there was any single type known under the name of Juno Romano, ; C.
probably refers to the general difference between the Greek Hera and her
Roman counterpart ;
cf. Muller A. A. 120.
Ch. xxx 83. physicum : see 77 u. and Wilkins on Orat. I 217, where
the Gk. form is used.
venatorem : cf. the metaphorical use of drjptveiv in Plato, and espe
cially the view-hollo on the discovery of justice, Rep. iv 432 c; so Hume
there cannot be two passions more nearly resembling each other than
hunting and philosophy Huxley s Hume p. 141. ,
consuetudine imbutis Bacon s idola tribus. See N. D. n 45. :
laudamus Athenis Vulcanum yes, and at Athens we admire i. e. :
there is a statue of V. at Athens ;

cf. Mayor on Juv. v 42 praeclara illic
laudatur iaspis who quotes Fin. Ill 63 ilia quae in conc.ha patula pinna
dicitur, and compares (index s. v.) the poetical construction with Ka\ela-dai
= et rat, as in Soph. Track. 639.
Alcamenes a pupil of Phidias and one of the greatest of Greek
:
sculptors. Aof his works is given in Sillig s Dictionary of Artists.

list
Some of these have been lately discovered at Olympia, casts of which may
be seen in the Fitzwilliam Museum at Cambridge. The Vulcan is thus
described by Val. Max. vm
11 tenet visentes Athenis Vulcanus Alcamenis
manibus fabi~icatus. Praeter cetera enim pe/fectissimae artis in eo prae-
currentia indicia etiam illud mirantur, quod stat dissimulatae claudicationis
sub veste vestigium repraesentans, ut non exprobans

leviter tamquam vitium,
ita tamen certain propriamque dei notam decore significans.
age et his facimus of the Gods, do we

:
passing on to the names
suppose (are we such fools as to suppose ? on arbitramur 80) that cf. n.
they have also the same names as those by which they are known to us 1
The first Abl. is that of Description (Roby 1232) the second that of Man
ner (Roby 1234). On age Orelli quotes from Madv. Op. Ac. n 40 de
interrogation praeposito, cf. II 120 Tusc. in 49 Phil, v 28
"age"
see ;
Roby 1609. On the adverbial use of et see 72 n., and Hand n 513, 517,
Kiihner on Tusc. in 28 referred to by Sch. Many exx. are given by
Dumesnil on Leg. I 33. The argument as to names is added as a sort of
corollary to the previous argument on the appearance of the Gods. That
was a fair enough criticism on the prolepsis, and this, though, at first sight,
a mere reductio ad absurdum, is to some extent justified by the Epicu
rean doctrine that names existed 0uaei ov deem.
quot hominum linguae sc. sunt; ut tu Velleius: sc. eris; cf.
84. :
and Draeg.
68, 90, 116.
idem Vulcanus you are always Velleius, but Vulcan (i. e. the God of
:
fire) does
not bear the same name in Italy as in Africa or Spain Four .
different Vulcans are distinguished in in 55, one of whom is the Egyptian
Phthas, but we have no information as to a Spanish Vulcan, though it is

natural to suppose that there may have been a god of mining in a country
so rich in metals.
188 BOOK I CH. XXX 84.
in pontificiis, sc. libris, cf. the similar ellipse with annales. The pon
tifical records included nine different kinds of books, according to Mur-
quardt lib. d. Ruin. Alt. vi p. 287 : one of these consisted of indigitamenta,

forms of prayer, of which Augustine says C. D. iv 8 nomina deorum aut
dearum, quae illi grandibus voluminibus vix comprehcndere potuerunt, sin-
gulis rebus propria disperticntes officia numinum. Sch. quotes Serv. ad
(Jeorg. I 21 nomina kaco numinum in Indigitamentis inveniuntur, id est in

libris pontijicalibus ; qui et nomina deorum ct rationem ipsorum nominum
continent (e.g. Occator, Sarritor, Stercidinius}.

innumerabilis : i.e. in the Epicurean view, cf. 49, 50 and 53. So
Philod. p. 84 The Epicureans believe that the gods 01) povov oa-ovs (fraa-lv
ol Havf\\r]ve s a XXa KOL n\eiovas fivai.
istud ita: Sch. quotes Div. II 21 quod certe robis ita dicendum est.
and refers to Hand. Turs. in 485. See also Madv. Fin.

17 and quod ita n
just below. Ita is not merely pleonastic but adds precision ; indeed in this
place I should prefer to give it a more distinct force that doctrine of
yours (una fades 80) requires such a corollary (sine nominibus}, for what
is the good of a multitude of names, where there is but one form ? [We
sometimes find eodem modo used as ita is here, e.g. 77, Div. I 29 ;
so isto
modo Tusc. V 23 cf. Plato Phileb. 20 B
; eVeiS;) rovd ovrcoy ernes. J. S. R.]
quam bellum erat : how much prettier it would have been ,
see n. on
longum est 19.
confiteri nescire : If the subject in an Ace. with Inf. is a personal or

reflexive pronoun referring to the subject of the principal verb, this pronoun
is sometimes left out with verba declarandi ct putandi esp. when one Inf. is
dependent upon another having the same subject Madv. 401, cf. Roby 134G
Krueger Unters. in 337 foil, who quotes N. D. I 109 puderet me dicere non
intellcgere; the same construction is found with confiteor, Eosc. Am. Gl.
cf. Ac. n 126 licetne per vos ncsciro
[nescire, quod nescires :
quod
nescio? J. S. R.] Tusc. I GO nee me pudet, ut istos fateri me nescire quod
ncsciam.
nauseare : Forccllini and Freund take this to mean c
to litter : the
former compares Phil, v 20 orationem ore impurissimo evomuit, and Fam.
xn 25 vinolentum furorcm ejfimderct. As both passages refer to Antony,
(of whom nausea is also used in its literal sense 2 Phil. 84, and Fam. I. c.
quern ego ructantem et nauseantem conjeci in Octaviani plaffas), there is some
excuse for violence of language there here, in a quiet discussion with a
:
friend, such a use of the term (even if possible elsewhere, which I doubt,)
seems almost beyond Roman bad taste. May it not mean to feel disgust
at having to utter such nonsense as Epicurus puts in your mouth ? So
Ilcind. takes it, and would even omit the following words as a gloss.
Phaedrus iv G 25 has si qui stulte nauseant of over-critical readers who are
disgusted with everything, which Lewis and Short wrongly translate to
cause disgust (the reading is however doubtful).
;
sibi displicere : the change to the 3rd person is allowable, as the use of
BOOK I CH. XXXI 8-1. 189
the 2nd person was merely indefinite to confess one s ignorance : cf. for a
similar change from the 1st to the 3rd, 122 utilitatum suarum.
an sapientia Or (am I mistaken in supposing you to be dissatisfied
:
with your position?) do you really believe God to be a man like you or me?
That is impossible. Then am I to call the sun or moon God ? But you
Epicureans have yourselves shown that the divine attributes of happiness
and wisdom are incompatible with such deities .
trunco a senseless block contrasted with man s powers of feeling

: ,
and motion, as in Lael. 48, where see Seyffert, and Juv. vin 53 trunco Iler-
mae with Mayor s n.
haec vestra this may : refer to such passages as the criticism on Zeno
36 rebus inanimis et mutis.
85. visu : cf. 12 n. and Ruhnken on Paterc. II 94. On the omis
sion of the verb, see 68 n.
tali aliquo if the reading is right, this must refer to the heavenly
:
bodies just mentioned, but I prefer Heind. s olio aliquo.

quod ita see above on istud ita.:
hoc loco see 13 : n. and 76. It is equivalent here to the in hujus

modi sermone of 61.
omnia sigilla : even the least images ,
not merely statuettes, but
emblems on rings or other ornaments.
Epicurum deos sustulisse: this is asserted by Posidonius below
123, cf. Plut. M. p. 1102 B, 1112 D.
reliquisse tollere is regularly opposed to relinquere in the Academica,

:
as dvaipelv to a7roXei7reii> in Sext. Emp., Philodemus and elsewhere, verbis

re : cf. 16.
itaque: the particle properly refers to the sentence beginning in hoc ita
exposita, to which this should have been subordinated. For exx. of
similar looseness of construction, which makes two separate and inde
pendent sentences out of the protasis and apodosis of a compound sen

tence, and yet leaves the original introductory particle in the protasis, see
etenim 91, nam 93, and Madv. Fin. I 18, where censet eniin properly
refers to itaque attulit in the next sentence.
Kvpias 86ay articles of belief see 45 quod beatum n. In Fin. II 20

C. gives, as an explanation of the title, quasi maxime ratas,
quia gravissimae
sint ad beate vivendum breviter enuntiatae sententiae.
Ch. xxxi. inscitia loquendi : cf. 58, 72 nn. Diog. L. x 13, says that
he employed words in their strict literal sense (Xe|f i Kvpia), and that hi.s
style was blamed by Aristophanes the grammarian as being IdiwraTrj, (does

this mean too much given to the use of i Sia o i/dâra ? or a marked indi
vidual style ? or should we read I SiomKwrarr/, an untrained style ?) acxpfjs
d f)V OVTOIS KOL Iv TW TTtpl TTJs pT]TopiK.fjs aiol jjir/dtv aXXo rj aafpr/vfiav
a>s
drraiTflv. Rhetoric he called KaKorexvia Amru. M. xxx 4, and said that

(frva-is TJ KaropBovaa \6yovs rtxyr) fie ovSepia, Val. ad loc. Elsewhere
f<TT\v
C. allows the merit of perspicuity, Fin. i 15 oratio me istius philosophi non

190 HOOK I en. xxxi 85.
offendii ; nam et complectitnr verbis quod vult, et dicit plane quod intellcgam,
and Seneca speaks of a nob His sententia, apertior quam ut interpretanda sit,
et disertior adjuvanda Ep. 21. Gcllius n 9 defends his style from
quam ut
some attacks [Theon the rhetor blamed Epic, for an excessive
of Plutarch.
attention to rhythm, see Blass Die AttiscJie Beredsamkeit, p. 52. J. S. R..]
homine minime vafro cf. Tusc. n 44 vcnit Epicurus, homo minime :
mains vel potius n r optimus ; tantum monet quantum intellcgit. In R. P.

in 26 the Epicureans are described with the same contemptuous good
nature as ii qui minime sunt in disserendo mali, qui non sunt in disputando
vafri, non ccteratorcs, non malttiosi, and in Tusc. in 50 as viri optimi, nam
nullum genus est minus malitiosum.
86. an si quid sit. Tliere is the same ambiguity in the original TO
liciKapiov as in C. s translation quod beatum est ; both assert that aVpny/io-
(rivTj is a necessary accompaniment

of blessedness and immortality, without
positively asserting the existence of a blessed and immortal being. The

apodosis omitted after si quid is of course id nee haberc negotium. The
us reading id csse immortale an attempt to supply the apodosis by is
a reader who misunderstood the sense, see Sch. Opusc. in pp. 318, 366.
non animadvertunt hie sed they do not observe that, though he :
spe:iks ambiguously here &c., cf. the use of (itv and Se, and see nn. on
20 a/jus principium, 23 at ca sajpientis,
Metrodorum : see 93 n.
quam te : the correct construction tu locutus cs is subordinated to

animadvertunt, see 82 n.
ille vero no, no he is a believer

: The argument is Ep. is eager to
! .
do away with religion because, he says, it inspires such overwhelming

terrors but experience does not show these terrors at work in ordinary
;
men Ep. must be judging others from himself.

;
quibus mediocres perterritas. For the feeling as to religious terrors

among Epicureans and others see 45, 54, 56, Tusc. I 10 num te ilia
terrcnt? triceps apud inferos Cerberus ?...Adeone me delirare censes ut ista
credam ?...Atqui pleni sunt libri contra ista ipsa disserentium. Inepte sane ;
guis cst enim tarn excors quern ista movcant? Tusc. I 48 liberatos se dicunt
(Epicurei) gravissimis dominis, tcrrora sempiterno et diurno ac noctitrno

rnetu. Quo tcrrore? quo mctu? Quae est anus tarn delira quae timeat
ista quae vos videlicet, si physica uon didicissetis, timeretis? foil.; Fin.
I 64 e phi/sicis et fortitudo sumitur contra mortis timorcm, ct constantia
contra metum relijionis, et sedatio animi, omnium rerum occultarum igno-
ratione sublata, ct moderatio, natura cupiditatum generibusque earum
explicatis ;
Lucr. I 62, 102, 1 10 aeternas
quoniam pocnas in morte timendumst,
146 foil.; above all the very interesting discussion on the nature and effects
of religious fear in Plutarch s treatise, Non posse suaviter vivi secundum
Upicureos, pp. 1101 1107, of which the purport is given in the following,
ft(\rioi> yap (Wirdpxtiv TI Kal (TvyKfKpacrQtii. TIJ irtpl 6(u>v
86rj KOIVW nldovs
Ktii (jx iftov irados, fj
TOVTO (fxvyovTas ptjr (\ni8a /i /rf \o-piv iavrdis
BOOK I CH. XXXI 86. 191
6apTos ayaQatv irapovrcov, pyre Tiva ^vcrrvôicnv aTroorpcx^J irpos TO Gtlov

aTroAei rrecr&u.
fana compliant : for the robbing of temples cf. in 83 and above 63
and 82.
credo ironical. :
religionisit seems better to take this as an objective Gen. like mortis;

:
the sacrilegious do not fear the religioncm templi any more than robbers
fear death, cf. Fin. I 64 quoted above. Religiones, the reading of most MSS
defended by Klotz (Adn. Grit. II 11), would be rather awkward after the
Sing.
87. cum ipso Epicuro loctuar : see 67 n.
in deorum numero ponere : for const, see 29 n. Numcro is Walker s

corr. for nadir a of MSS [written no, in U and therefore easily confounded
with no. J. S. R.].
numoLuam vidi figura : see 48 and 76.
quid ? solis vidisti? C. has

of his argument. made a mess Ep. says
I do not believe in the existence of reason apart from human shape, for
I have no experience of it The answer is You have never seen
.
any thing
like the sun and stars moving in regular order, therefore you must disbelieve
their existence . Of course the cases are entirely unlike : in the latter case
the senses, which (ace. to Ep.) always tell truth, assert the existence of the
sun in the former they assert nothing, and we have to proceed by general
;
reasoning from analogy. What C. was really aiming at may be gathered

from the remarkable treatise of Philodemus, n-fpl crrjufiatv KCU cnêiwVewj ,
where we find it stated (p. 37 Gomp.) that the opponents of Epic., in
arguing that there may be unique existences in the unseen world, are
employing the Epicurean argument from analogy ,
and (in p. 19) that
Epicureans allow that rj\tos fis CCTTIV tv ro>
Koap.u>
KOI crfXijvr) KOI TrXfjdos
iSiorTj rcov (e.g. the magnet as contrasted with other stones),

aXAcoy virdpxov
but they hold that when certain properties have been found constantly
united, where one exists the other will exist, /jujStvos di>6f\KovTos The .
anti-Epicurean argument therefore must evidently have been of this

nature, there may be rational beings without human shape, though our
experience presents no parallel, for many things in our experience are un
paralleled, and, on this principle, would have been incredible prior to
experience .
quinque errantium: so Milton speaks of five other wandering fires ,
viz. Mars, Venus, Mercury, Jupiter, Saturn, see JV. D. II 52 foil.

sol duabus conflcit the sun completes his annual revolutions, con
:
fining hismotion within the limits of the ecliptic at either solstice (lit. by
the two extreme points of one circle ), cf. II 49, 50, 101 foil.
bane under similar limitations see

:
;
II 50 in lunae quoque cursu est et
brumae quaedam et solstitii similitude.

lustrationem cf. the use of lustro in
: n 53, 106.
192 BOOK I CIT. XXXI 87.
a the plural is unusual in this sense, though in Ayr. n G2 we

terris :
meaning the whole world

find in terris, .
ab isdem principiis starting from the same point they finish their
:
course in longer or shorter time For the PL cf. Orat. I 121 exalbescam in
.
principiis dicendi.
numne : found also in Lad. 36, where see SeyfFert.
88.
ergo on this principle of experience we must disbelieve every
:
thing unusual in history or science .
ita fit it follows from this

: cf. 37, 121. ,
mediterranei Verr. v 70 homines mediterranci are opposed to homines

:
maritimi just before.

quae sunt tantae animi angustiae what an excess of narrow- :
mindedness is this cf. 90 quis iste tantus casus? and Virg. Gco. iv
!
495 quis tantus furor ? Heind. following Davies and Walker took quae
as the relative and joined these words to the following sentence, but the
exclamation is more Ciceronian here, and the connexion tantae ut putares
would be very harsh, especially coming after the comparison as to the
mediterranei.
ut non crederes in like manner (lit. just as), supposing you had
:
been born in Seriphus and had never seen any animal larger than a fox,
you would never have belie ved in the existence of lions Sell, compares II .
86 qui denies natura dicet existere, Div. I 86 lit, si maynetem lapidem

ut, si
csse dicam, and refers to Madv. Fin. iv 30 ut...si vita jucunda addatur,
where other exx. are given.
Seriphi one of the Cyclades, used as a place of banishment under the
:
Empire, proverbial for its insignificance and the borne tone of its inhabi
tants, cf. Mayor on Juv. x 170, Ael. H. A. in 37, Plato Rep. I 329 (the
famous story of Themistocles and the Seriphian, which is also given by C.
JSenect. 8).
( 97) an quicquam vidimus. I have followed Bake (Mnemos. n 4
p. 414) in transposing this passage, which comes in very inappropriately

where it is placed in the siss, separating two sentences which clearly belong
to each other, and having itself no proper connexion with what precedes ;
while here, on the contrary, it serves to round off what was previously
abrupt, and makes an easier transition to the new topic introduced in et tu
quidcm Connecting it thus I understand an to refer to quae sunt

Vellei.
angustiae? (is it not narrow-mindedness) or (still to press the same point)

can we imagine anything more childish than to deny the existence of the
animals which inhabit the Red Sea ? an implying the needlessness of the
preceding remark , Roby 2255.
quae gignantur there is no occasion for reading the Ind. with Sch., or
:
for any elaborate explanation, such as Miiller gives Adn. Crit. p. vi the :
Subj. is that which naturally belongs to a subordinate relative clause in

Orat. Obi. For nulla csse cf. 61.
BOOK I CH. XXXI 88. 193
rubro mari Indiave : a sort of hendiadys for the tpvdpa daXaa-a-a of the
Greeks, which comprehended the Indian Ocean together with the Ked Sea and
Persian Gulf. The allusion is probably to the whales, of which Pliny says
(N. H. ix 2) plurima et maxima in Indico mari animalia, quibus
e balaenae
quaternum jugerum, pristes ducenum cubitorum and further on, speaking ;
of Cadara, rubri maris paeninsula ingens, he says that hujus loci quiets ad
immobilem magnitudinem beluae adolescant; so Strabo xv 2 12 mentions
among the difficulties experienced by Nearchus, in his voyage from the
mouth of the Indus to the Euphrates, the shoals of enormous whales
he continues Xtyoucrt peis ovv Ka\ 01 viv irKeovres els "lv8ovs
(<pvrrr)Tripa>v) ;
pfyedr) 6r]pia)v, which are however frightened by shouting

and the sound of
the trumpet .
curiosissimi : used in a good sense as of Chrysippus, Tusc. I 108, in

omni historia curiosus.
tarn multa quam sunt multa quae exsistunt this somewhat verbose
:
expression intended, I suppose, to give greater prominence to the idea of

is
multitude, cf. Orat. 108 nemo orator tarn multa scripsit, quam multa sunt
nostra. For the substantival use tarn multa is more common than tot,
which is so used however in Gael. 66 tot unum super are possent.
negemus vidimus: cf. Locke s story of the
esse, quia numquam
King of Siam, who refused to believe the Dutch Ambassador s description
of the ice in Holland and the controversy on the value of experience, as
;
opposed to testimony, between Hume, Campbell and others. In Ep. s

argument against the Stoics, who are here speaking through the mouth of
Cotta (see Introduction), the point debated is the value of particular ex
perience as opposed to general reasoning. The universe , said the Stoics,
exhibits the working of what we call reason (this is shown at length in
Bk. n), therefore it must be animated by a rational soul no , replies the :
Epicurean, experience shows that a rational soul can only exist in human
form which the Stoic meets by a reference to the limited nature of our
;
experience, and the vastness of the universe, pointing out the erroneous
conclusions which would necessarily flow from the assumption that there
can be nothing in the infinite unknown but what is a repetition of the
infinitesimal known. In point of fact the Epicureans did not themselves
adhere to this principle their doctrines of atoms, of images, of the gods, of
:
the origin and growth of the world, were anything but matters of ordinary
experience (as Lactantius points out De Ira 10 quis ilia vidit ? umquam
foil.) nor did they care about their scientific truth, except in so far as
;
it offered an escape from the

acknowledgment of a divine government of
the universe.
89. et tu
yes, and you Veil, have gone further and given
quidem :
us a syllogistic proof of
anthropomorphism see this in 48. ;
non vestro more, sed dialecticorum. Cf. 70 n. Hirzel p. 177 foil, argues
that Zeno is here alluded to, and that there was an
important section of the
Epicurean school, commencing with Apollodorus 6 KrjiroTvpavvos, who set a
M. c. 13
19-i BOOK I CH. XXXI 89.
higher value on logic and on literary culture generally than Epicurus did ;
he thinks these are referred to by Diog. L. x 25, when he speaks of those

disciples ovs ol yvjcrioi ETHKovpftoi dnoKa\ovcriv. It is certain <j-o<picrTas
that C. (Fin. I 30 foil.) contrasts the procedure of Ep. himself, who held
that his doctrine of plea-sure was self-evident and needed no proof (negat
opus esse ratione neque disputatione, quamobrem voluptas cxpetenda, fugi-
cndus dolor sit : sentiri hoc putat ut calere igtiem), and that of some of his
followers who, having regard to the criticisms of other schools, non ex-
istimant oportere nimium nos causae confidere, sod et argumentandum ct
accurate disserendum et rationibus conquisids de voluptate et dolore dispu-
tandum putant.
quae agrees with the neuter dialectica, implied in the preceding
masculine. The neuter is also found Off, i 19 al. elsewhere we have the :
feminine, both in a Gr. form, dialectice, and in the Latin, see Fin. II 17
dialecticam pugni similem esse dicebat, in 41 &c. Sch. illustrates the con
struction from Tusc. I 4 in Graecia musici floruerunt discebantque id omncs,
cf. also ib. iv 48 gladiatorium id quidem ; quamqua?n in iis ipsis videmus
saepe constantiam, JV. D. I 80 ecqiios silos quae, Brut. 112 ad senatoriam

sententiam, cujus (so. senatus) erat ille princcps, (aptum videbatur), Fin. I 17
Dcmocritia dicit . .
.ille, v 16 Carmadia divisio est ille (where see Madv.),
and a remarkable instance in Sail. Cat. 18 antca conjuravere pauci: in
quibus CatUina fuit; de qua dicam, where see Dietsch. [Perhaps however
it is better, as Mr Roby suggests, to refer quae to argument, translating
and you V., deviating from the custom of your school, have logically
stated your opinion in arguments of the Dialecticians, totally unknown to
your tribe ; though it must be confessed there is some harshness in the
position of the relative.]

gens vestra non novit cf. 70 nn., Ac. n 97, Zeller Stoics tr. p. 399.
:
C. goes more into detail Fin. I 22 (Epicurus) tollit definitiones, nihil de

dividendo ac partiendo docet, non quo modo efficiatur condudaturque ratio
tradit, non qua via captiosa solcantur^ ambigua distinguantur ostendit.
According to Seneca Ep. 89 the Epicureans at first made philosophy con
Ethics and Physics only, but afterwards cum ipsis rebus cogerentur
sist of
ambigua secernere, falsa sub specie veri latentia coarguere, ipsi quoque locum,
quern de judicio et regula appellant (N. D. I 43) alio nomine rationalem
induxerunt ; sed earn accessionem esse naturalis partis existimant. We
may take Gellius statement (u 8) that Ep. inverted the order of the syllo
gism, as a sign that he had treated the subject with his usual independence
and originality of thought ; and the treatise of Philodemus rrept (rr)ii.t uav
Ka\ shows that the Inductive Logic at any rate was deeply
<jr]^(ica<jfu>v
studied by some of the later Epicureans, gens vestra your people is

used, like natio (cf. II 74 salem istum, quo caret vestra natio) and edvos, for
a set or class of people :
similarly familia, of a philosophic sect, Div. n 3.
argumentis sententiam conclusisti. Most MSS have argumenti, but

this could only mean the general sense of the argument, which does not
BOOK I CH. XXXII 89. 195
suit the context. What is wanted is a phrase to express strict logical

procedure as opposed to a mere statement of belief, and I think this
is better expressed by the Abl. than by Sch. s argumenta (or summam)
sententiae, see his Opusc. in 289 and 328. Madv., it is true, denies the
possibility of this reading, see his note on Fin. i 30 Latine rationem, argu-
mentum concludere dicimur, etiam aliquid concludere ut accusativus pro-
nominis addatur; l sententiam rem non magis concludere dicimur quam
1
rem negare aut veritatem rei But negative statements of this kind are
.
to be received with very great suspicion even when made about the writer s
own language, and the correctness of the expression is, I think, shown by
the citations in Muller Adn. Cr. v, e. g. Ac. 1 32 itaque tradebatur omnis dia-
lecticae disciplina, id est, orationis ratione conclusae, which Reid translates
speech drawn up in syllogistic form ; cf. too Div. I 82 quam (divina-
tionem) esse re vera hoc Stoicorum ratione conduditur, where we might
surely have had quae sentontia rat. concluditur. The phrase occurs in the
more general sense of rounding off in Brutus 34 ipsa natura circum-
scriptione quadam verborum comprehendit concluditque sententiam^ Orator

230 aptius explet concluditque sententias, so Quintil. sensum numeris con
cludere.
Ch. xxxii. beatos esse hominis figura. This is an example of the
composite or chain syllogism (see Hamilton Logic I pp. 366 385), also
called the sorites , though that term is confined to the synonymous
sophism by C., unless we except the doubtful passage in Fin. IV 50. The
simple syllogisms of which the sorites is composed are as follows, (1) All
that are blessed are virtuous, the gods are blessed, therefore the gods are
virtuous ; (2) all that are virtuous are rational, the gods are virtuous,
therefore rational ; (3) all that are rational are in the shape of man, the
gods are rational, therefore in human shape.

et libenter quidem cf. and n. on 79.
:
82, 83
conveniat necesse est we cannot but agree to that.
:
quern daturum. The Epicureans no doubt would answer, not per

haps with the French materialist, that thought was a secretion of the
human brain, but that experience told us nothing of the operations of
reason except as contained in a human body ; and so in fact we find it
stated in a Herculanean treatise, quoted on 48.
opus erat : so bdlum erat 84 n.

sumpsisses tuo jure :
Madvig on Fin. n 35 gives this as an example of
the jussive use of the Subj., on which see lloby 1604 and my n. on
dedisses in 76. Thus taken it would mean, if reason were confined to
human shape, you should have assumed the doctrine of anthropomorphism
on your own authority (without all this reasoning). Otherwise we might
take it as an ordinary apodosis after si ita esset, you would have been
justified in assuming it . Sch. suggests that it is equivalent either to
debebas or to poteras sumere.The second no doubt gives the most natural
sense, you might have assumed it on your own authority, without asking
132
196 BOOK I CIT. XXXII 80.
any one s leave but, though the Inf. with poteram sometimes stands
;
where we might have expected the Plup. Sulij., is there any instance of the
converse? On tuo jure see 77 arripere vcstrojurc n.
quid est istuc gradatim what do you mean by this phrase of :
yours? In the MSS these words stand before sumpsisses, and Walker
followed by Dtivies and Ernesti omitted them as an expression of bewilder
ment on the part of some ignorant fratercidus, but gradatim is not a
particularly puzzling word and the clause comes in quite naturally with
;
Facciolati s transposition. The emendation qni (Sch. Opusc. ill p. 325)

is unnecessary it only expresses in a literal prosaic way what is implied
:
by quid cf. JV. D. in 21 cum mundo negas quicquam csse mclius, quid dicis
;
melius ? (Allen).
praecipitare istuc quidem : that is not a step, but a plunge hcr- ,
abstiirzen nicht hcrabsteigen , Klihner ; cf. Ac. n 03 susti/ienda cst omnis
assensio, tie praeoipitet si temere processerit. On the fallacy known as the sal-
tus or hiatus in demonstrando see Hamilton Logic II p. 51. For the form of
expression cf. Tusc. n 30 optare hoc quidem est, non docerc (Heind.). The
Nom. and Ace. N. both in S. and PI. of the archaic istic are found in C.,
cf. Ac. I 13 istuc quidem considerably Dio. n 35 istuc quidem dicunt, Alt.
xiv non posse istacc sic abirc.
1
decs hominum similes quam homines deorum. Cf. the lan

90.
guage in which C. speaks of the anthropomorphic gods of the poets, finge-

bat haec Homerus et humana ad deos transferebat ; divina mallcm ad nus.
Quae autem divina? vigerc, sapere, invenire, meminisse, Tusc. I 05.
esse illud huic : Orat. Obi. in loose dependence on dices implied in
quaeres.
video : I see your point ,
almost equivalent to granted .
formae figuram the outline : of their shape ,

see 47 n. If this is a
genuine phrase, and not a gloss precision was probably for formam, its
intended to prevent the misapprehension of formam in the sense of

beauty Sch. quotes Lucr. iv 07 formal servare figuram, and Off. I 126
.
formam nostrum reliquamque Jiguram in qua csset species Jtonesta, where see
Iloldcn.
nati numquam sunt. Immortality was the most universally accepted
of the divine attributes, but tliis was not understood to mean eternity. On
the contrary, detailed accounts of the birth of the reigning gods of Olympus
were to be found in the poets, and even the primaeval gods were supposed
to have sprung from Earth and Chaos. Yet we find traces of the higher
doctrine, as in the oracle of Dodoua reported by Pausan. x 12 5 Zei/r iyj/,
Z(iis ea-riv, Zfvs facreTai, to /neydXe Zfv ; and Plut. Stoic, licp. 38 p. 1051
treats this as the universally accepted opinion, (frBaprov x.a\ yewrjrov ovSeis,
ws eVros eiVZi>, Siavoelrai (Niig. N. Horn. Theol. pp. 9, 71).
6f6i>
siquidem aeterni sunt futuri : that is, if they are to be eternal (as
you Epicureans hold, cf. 45, 49, 107, 109). The Fut. Part, is used
because the question whether the gods are in future to be called acterrd
BOOK I CH. XXXII 90. 197
would be decided by the fact of their having been born in the past, cf.
103 n.
ante igitur immortales. Bake s reading eaque, adopted by Baiter,

seems to me to give the thought rather awkwardly, as though the human
form were something self-existent, and happened to be also an attribute of
the gods. If an alteration is needed, I should prefer to insert a second di
immortales before humanct forma, translating so the gods existed in human
form before men existed in that form which belonged to the gods With .
the present reading, humana forma must be Norn. ea is also so taken by ;
Moser and Seibt, and, if one may judge from the punctuation, by Scho-
mann, but this seems to me extremely harsh the only possible construc ;
tion is
quam homines ea (forma erant} qua erant forma di.
nostra divina : on the difference between this and the Christian doc
trine, that man is made in the image of God, see below 96 virtus quam
fyura, n.
hoc quidem sc. esto, cf. :

68, 84.
Ut voletis cf. Phil, n 118 with Mayor s
: n.
illud : that other point , used, like e/celi/o, of that which follows, Madv.
485 b.
sed tamen: however, not to dwell on this . On this resumptive use

of the particle after digression see Madv. 480, and cf. n
De Orat. 365 and
Heind. on Hor. Sat. I 1 27.
quis iste tantus casus what is the nature of this chance which you
:
tell us can produce such results 1 cf. 88 quae tantae angustiae, n.

91. seminane deorum decidisse cf. Ov. Met. i 78 natus homo est, :
sive hunc divino semine fecit \

ille opifex rerum, mundi melioris origo, \
sive
recens tellus, seductaque rtuper ab alto aethere, cognati retinebat semina \
caeli, quam satus lapeto mistam fluvialibus undis finxit in effigiem mode-
| \
rantum cuncta deorum; Leg. I 24 extitisse quandam maturitatem serendi

generis humani, quod sparsum in terras atque satum divino auctum sit ani-
morum munere, cumque alia quibus cohaererent homines e mortali genere
sumpserint, animum esse ingeneratum a deo, ex quo vere vel agnatio nobis
cum caelestibus vel genus vcl stirps appellari potest. It is in a different
sense that the Epicurean poet says denique caelesti sumus omnes semine
oriundi, Lucr. II 991. The enclitic interrogative, when it is not attached
to the principal verb, isoften expressive of surprise, and suggests a nega

tive answer (Madv. 451 a), as here seminane, and omnesne below.
putamus cf. 80 arbitramur, 82 facimus n.
:
deorum cognationem agnoscerem cf. 1 ad agnitionem animi, n. :
et nunc and after such absurdities as this

: Other examples of this .
exclamatory, or pathetic, use of et ( = ?ra) are found 93 et soletis queri,

100 et vituperabas, Div. n 121 totas noctes somniamus, et miramur ali-
qua/ido id quod somniavimus evadere? (where, Allen cites Liv. n 38 et hanc

urbem ducitis, in 19 et vos prius signa &c.) Div. II 69 et negant historici,
where Allen cites other passages; Tail. 42 et miramini (with Beier s n.),
198 BOOK I CH. XXXII 91.
Tmc. I 92 et dubitas, in 35 et tu obliviscijubes, Phil. 1 19 et vos acta Caesaris
defenditis, see Draeg. 311 11.
tarn facile vera invenire : see 57, GO with nn. on quid non sit and
Simonides.
Ch. xxxili. etenim commences the refutation, showing how easy
it isfalsa convincere. Like itaque in 85, its force spreads over to the
sentences which follow.
memoriter: exactly = iwqpoviK&s in Plato Polit. 257 B, see Host and
Palm s Lex. Madv. in his n. on Fin. I 34 shows that this is the only
proper use of the word.

admirari liberet Heind. takes offence at the phrase as implying that
:
wonder was a matter of choice, and Cobet ( Var. Lcct. p. 4G1) proposes, with
Moser, to read subiret = epoiye 6avpaeiv eirrfkOfv ; but perhaps we may
u>(rr
translate I was fain to express wonder (referring tomy 58 diitioide,

copiose &c.), see n. on admirabor 24.
92. omnesne delirare visi do you mean to say that you thought
:
them all out of their senses] Almost the same thing is said in 94. See
above on the use of ne and cf. istisne 93. On delirare see 42 n. and Ac.
fr. 34 Orelli, roga nunc Stoicum quis sit melior, Epicurusne, qui delirare
ilium clamat, an Academicus.
qui decreverint for deciding even without this causal force, qui,
:
;
being indefinite, would naturally be followed by a Subj.

ne hoc quidem vos movet considerantes when you reflect on the :
special conveniences and adaptations of the limbs in man, are you still
unconvinced (lit. does not even this incline you to judge) that the gods
have no need of human limbs? Hoc is explained by considemnte.?, the
participle here taking the place of
an infinitive or noun in apposition.
The same thought (deos non egere membris) appears in the Timaeus c. 6,
where the formation of the world by the Demiurgus described, nee enim
is
oculis egebat, quia nihil extra, quod cerni posset, relictum erat, nee auribits,
quia ne quod audiretur quidem... nee manus affixit, quoniam nee capiendum
quicquam erat, nee repellendum, nee pedes aut alia membra, quibus ingressum
corporis sustineret.
ingressu the act of walking , so in
: 94 ; incessus is used Off. I 128.
discriptione see 26 n. :
nihil supervacaneum occurs also in 99, n 121 the form super va- ;
cuus is more common in later Latin.
itaque nulla ars potest and so (since there is nothing without a

:
reason in nature) no art can approach the cunning of her handywork .
The sentence comes in awkwardly, and Heind. proposed to read utpossit

for itaque potest: Stamrn (De N. D. interpolationibus, Vratislav, 1873)
thinks an interpolation from II 81 (naturani) cujus sollertiam nulla ars,
it is
nulla manus, nemo opifex consequi possit imitando ; cf. 142 quis vero oîfex
praetor naturam, qua ni/ul potest esse callidius, tantam sollertiam persequi
potuisset in sensibus. So Aristotle contrasts nature with art, Part. Anim.
BOOK I CH. XXXIII 92. 199
I 1 fia\\ov 8 fVri TO ov tvfKa KOI TO xaXoc ev TOIS TTJS (f)ixTf(os tpyois fj ev rots
rfjs Tfxvrjs, and is never weary of repeating that nature ovdtv TTOKI ntpifpyov
ov8e paTTjv. Not unlike is Bacon s famous aphorism (Nov. Org. i 10),
subtttitas naturae subtilitatem sensus et intellectus multis partihus superat.
habebit igitur loquetur : but in the treatise by Philodemus nrep} rfjs
TO>V
evaroôv/iej Tjy diayvyfjs Kara ZTJvatva (Here. vol. VI, Naples, 1839)
6ea>v
we read that the gods \eyovrai pr) TroXu 8uxp(povcrais Kara ras dpSpcacrtis
XP*)a6at, <pa>vais,
Kal p6vov oi 8a/zei/ yeyovoTas 6eovs EXXTjz/iSi yXcorr?; xpafMf-
vovs, quoted in Zeller Stoics tr. p. 442. From the fact that the author
here followed by C. takes for granted that the gods are not endued with
the faculty of speech, and that Carneades (ap. Sext. Emp. ix 178) introduces
the idea of their speaking either the Greek, or any other language, as an
absurd consequence which would flow from the assumption of their having
such a faculty 1, Hirzel (p. 172) argues that the dogma reported by
Philodemus must have been a late development in the Epicurean school,
and that it may possibly have been suggested to Zeno by the very argu
ment which Carneades directed against the attribution of speech to the
gods.
93. istisne dixerunt Was it in such dreams as these that they :
put their faith when they spoke against Pythagoras &c. ? For somnia cf.
39, 42.
Metrodorus the most distinguished of the disciples of Epic. d. B.C.
:
277. His fragments have been collected by Duening (Teub. 1870), cf.
H3.
Hennarchus of Mytilene, the successor of Ep., cf. Madv. Fin. n 96.
:
Diog. L. mentions writings of his jrepl E/nreSoKXeour, irpos HXdrcwa and

irpbs A.PKTTOT(\T)V. Porphyry (Abstin. i 26) speaks of a treatise in which
he controverted the vegetarianism of the Pythagoreans Sch. .
Leontium. Opponents charged the Epicureans with gross impro

priety because they admitted not only women, but women of loose morality
into the philosophic circle tr. p. 384. To judge this matter
,
Zeller Stoics
fairly we must remember (1) the strict seclusion imposed upon Athenian
matrons, (2) the esteem in which such a man as Socrates held the Hetaerae
Aspasia and Diotima, (3) the slanderous pens of controversialists and

anecdote-mongers, which left no philosophic reputation unassailed, and
1
His words are el <pu>vav
Ian (6 0eos), <pwvT) x.pTJTa.t Kal ?x et <P^vriTiKa. opyava,
KaOdirep Kal rpa~)(elav dprriptav y\uffc7dv re Kal ffro/j-a.
irvfvfj.ova TOVTO 5 &.TOTTOV Kal
Zyyvs TTJs Eirt.Kovpov fj.v0d\oylas. Tolnrr farfor /J.TJ vTrdpxeiv rov 6f6v. Kal yap 3i)
el (fxavri %p^rat, o^wXet el 5 0/uiXeZ, irdirws Kara nva 5id\eKTOi> 6fj.i\f?. el 8 TOVTO,
Tl fj.d\\ov Trj E\\Tjvi5i T) Ty papfUdpij) xp^rcu yXuiffffy ;
Kal el Trj EXXij^St, T( yuaXXop
TTJ laSt 17 Ty
AloXISi. -fj TLVI TUV strange that Hirzel can have read the a\\w ;
It is
argument of Carneades, as given in the 9th book of Sext. Emp. and yet have ,
believed that Cicero s critique on the Epicurean theology was borrowed from
him. Cam. is impartially destructive ; his opponent is welcome to choose any
view, and he will show that on that view, whatever it may be, the existence of a
deity is impossible Cic. on the contrary is fundamentally Stoical with a slight
:
Academic varnish.
200 BOOK i en. xxxin 93.
which, if we may believe Ding, x 3, were especially venomous in the case
of Epicurus. Among the female members of the school were Themista,

wife of the Epicurean Leoiiteus, to whom C. jestingly alludes as a sort of
female Solon in his speech against Piso, licet Themista sapientior sis, and
Leontium, the mistress of Epicurus, hero mentioned. Her attack on
Theophrastus is noticed by Plin. N. II. prarf. 23, who also mentions two
portraits of her by distinguished artists (xxxv 36 36 and 40 19).
scito ilia sed tamen in neat Attic style it is true, but still
:
(mcre-
tricula contra Theophrastum, what a piece of impertinence !) Cf. the ellipse
with o/zcof 8e
Plato Farm. 137 A, aXV o/icos Arist. Ach. 95G.
tantum licentiae such was the freedom of speech in which the
:
Garden indulged : tantum often sums up, or gives the moral, like adeo in
Juvenal.
et soletis
queri and then (after abusing others so freely) you
:
complain you are attacked yourselves) cf. 91 n. on ct nunc.

(if ,
litigabat Demetrius Magnes, a contemporary of C. (who alludes to

:
his writings Att. iv 11, vm

11) stated in his treatise Hep! O/xwi/u/icov that
Zcno was successful in prosecuting Theotimus, who had attacked Epic.,
0eort/ior 8e o ypa^ras ra KUT ErriKovpov /3t,3Ai a VTTO Zrjvmvos f^nLrr/dfls (cf.
Eur. Or. 1657) ai/ijp/tfq, Atheu. xnr p. Gil. It is supposed that Diotimus
should be read for Theotimus as we are told that a Stoic of the former
,
name fathered spurious letters on Ep. with the view of discrediting his
moral character, Diog. L. x 3. For Zeno see 59 n.
Albucius :
praetor in Sardinia B.C. 105, condemned on a charge re-
petundarum in which he retired to Athens, where he had

B.C. 103, after
been educated, and devoted himself to philosophy. His name often occurs
in C. s writings, e.g. Brut. 131 doctus ctiam Graecis T. Alb. vcl potius pacne
Graccus...fuit autem Athenis adolescens, perfectus Epicureus evascrat ; Prov.

Cons. 15 where he is called Graecus hc/mo ac lev is ; Tusc. \ 108 T. Alb.
nonne animo aequissimo Athenis exul philosophabatur ? His Greek tastes
were satirized by Lucilius, who makes Scaevola address him as follows
Graceum te, Albuci, quam liomanu/n atque Sabinum ...maluisti did; \
Graece ergo praetor At/ieniSj \

id quod maluisti, te, quom ad me adredis,
~
saluto: | x a P f inquam. Tite
) ; lictores, turma omnis cokorsque: x a P f Tito !
\
l
,
hinc hostis mi Albucius, June i/iimicus \ (quoted in Fin. I 9) also his ;
affected style Orator 149.

nam Phaedro sed stomachabatur then as to Phacdrus, though :
nothing could be more refined or courteous, still he used to lose his temper .
Cf. Ac. II 11 Antioclt is, homo natura lenissimus, stomachari tamcn cocpit.
On nam, as a particle of transition, see 27 n. on the attachment to the ;
first clause, of a particle which properly belongs to the second, 85 itaque

n. ;
on coordination of contrasted clauses 20 n.
Phaedrus president of the Epicurean school, d. B.C. 70 C. says of him
:
;
Fam. xin 1 nob is cum pueri essemus, antequam Pliiloncm coynovimus, ralda
ut jrfiilosophus, postea tamcn ut vir bonus ct suavis ct ojiciosus probabatur.
BOOK I CH. XXXIII 93. 201
This was at Rome about B.C. 88, but in 79 C. in company with Atticus
attended lectures at Athens by Zeno and Phaedrus, Fin. I 16 eos cum
Attico nostro frequenter audivi, cum miraretur ille quidem utrumque,
Phacdrum autem etiam amaret, cf. v 3, Leg. I 50, and see Introduction.
Fin.
cum Aristotelem vexarit and yet Epic, attacked A.
: cf.
Eoby ;
1730, 1732. We find vexo similarly used in 78 and Tusc. v 25 vexatur

Thcophrastus et libris et scholis omnium pldlosophorum. Diog. L. gives speci
mens of the abusive language which, he says, was falsely imputed to Ep.
(/ifpji/ao-i 8e OVTOI x 9) Plato and his friends he styled AiovvvioKoXaKas,

;
Aristotle aaarov, Democritus A^po/cpiroi/, &c. x 8 ; cf. Plut. N. 1086 (speak
ing of Ep. and Metr.) TO. tv avdpanois at o^toTa pâra, /ScoôXo^t a?, \TJKV-
6i(Tfj.ovSi a\aoveias,...crvvayay6vTes, ApioroTe Aous Kal SeoKparous Kal ttvdayopov
1
KOI UpaiTayopov KOI Gecxppacrrot; Kal HpaK\fi8ov Kal iTnrapxov, KOL rivos yap
ouî rtav f rrtâvmv Karfo-KeSao-av
; similarly Plut. (M. 1108) describes the
treatise of Colotes, entitled irepl rov OTI Kara TO. Soypara
ru>v
<iXoo-6(/>o)i>
ovde fjv e<mv, as a rrivaKa TfpaTcov, consisting of parts of sentences wrested

from their natural signification and spiced with rudeness and buffoonery.
Even C., though far from mealy-mouthed, makes a protest against the
abusiveness of Greek controversy, Fin. n 80 sit ista in Grraecorum levitate
perversitas, qui maledictis insectantur cos a quibus de veritate dissentiant.
Phaedoni male dixerit Ph. was a well-born native of Elis, taken
:
prisoner and sold as a slave in Athens B.C. 401, where he attracted

the notice of Socrates and was ransomed by one of his disciples. He was
present whilst Soc. uttered the famous discourse on immortality which is
known to us as the Phaedo. Some time after his master s death he
returned to Elis, and founded the Elean school of philosophy, which
appears to have been closely allied with those of Eretria and Megaris.
We read of a treatise of Epicurus which bore the name of Stcm-opiat Trpos
TOVS MfyapiKous, and it is possible that Phaedo may have been criticized in
this. The epithet turpissime refers, we may suppose, to the degradation
he underwent as a slave, as Diog. (n 105) tells us of another opponent
who taunted him with this misfortune, cf. Zeller^ Socrates p. 279 tr.
Timocratem a disciple of Ep. described as fickle (Diog. x 6) and
: hot-
tempered (Philod. De Ira Gomp. p. 48), who left him in consequence of a
difference of opinion as to the grounds of happiness, cf. 113. Duening
(Metrodorus p. 23) thinks that the quotations there given are from a treatise
by his brother Metrodorus irfpl TOV pfifrva flvai TTJV Trap ijp.as alrLav npos
evSaifjioviav rfjs eV irpayuaTav, and that Metr. is not there contrasting

ra>v
bodily and mental pleasure, but pleasure which originates ab intra with
that which originates ab extra, but see Hirzel p. 165 foil. Other grounds
of quarrel are mentioned by Duening p. 24. After this breach Tinioc. seems
to have used every effort to injure his former associates, charging them
with debauchery of every kind in his Euphranta, as well as inveighing
against them in public, cf. Alciph. Ep. II 210 TI iroiels, EniKovpt ; OVK
olcrQa OTI StctKco/iwSet ere Tt/ioicpar^s or! TOVTOIS tv rats cK/cA^cri mr, ev rois
202 BOOK i CH. xxxin 93.
6(drpoiy Trapa rots aXXots crofpia-Tmt ;

,
To these attacks Ep. and Metr. pub
lished replies (Diog. L. x 24, 27, 136 and Pint. Col. p. 1126). The Timo-
crates mentioned by Ep. in his will is probably a distinct person, Zeller
titoics, tr. p. 387, Duen. p. 25.

concideritexactly answering to our cut him up
: .
in Democritum ingratus: see above on Aristotelem, and 29, 69,

73, Pint. M. 1101 F, also Fin. I 21 Democritum, laudatum a ceteris, ah hoc
qui cum unum secutus esset, nollem vituperatum. Both Metr. and Ep.
wrote against Democ. but this was probably to make it evident where
their system differed from his, as opponents charged them with being
mere plagiarists (Duen. p. 36). Plutarch, in reporting the charges
brought against Democr. by Colotes, mentions that Epicurus long
called himself a follower of Democr., and that Leonteus, one of his most
distinguished disciples, rip.aa6ai (prjcrl rov ArôKpiTov VTTO En-iKoi/pou, while

Metr. avriKpvs etprjKtV coy et /ni) TrpoKadrjyqcraTO A^/i. OVK av TrporjXdev Eni-
Kovpos (Is Tr]v (rocpiav.
Nausiphanem male acceperit cf. : 73 n. and Epicurus own words

recorded by Sext. Emp. Math. I p. 216 avdpanros r^v KOI eTrirr;-
Trovrjpos
fieuKcor Toiavra ov 8vva.Tov tls ao(piav f\6dv.
e u>v I agree with Kiilmer
in rejecting Pearce s addition of non before nihil. Epic, spoke of the
Pyrrhonist Naus. just as Veil, speaks of the Academic Philo in 17, where
see n. Nothing could be more inane than non nih il, which adds nothing to
mac/istrum, and in fact rather suggests an excuse for the slighting terms in
which Ep. speaks of his master. According to the true reading, C. ironi
cally repeats the words of Ep.
tarn male acceperit treated so badly :a colloquial expression fre ,
quent in the comic poets.

Ch. xxxiv. Apollodorum. who is meant, but it is more
It is doubtful
likely to be Apollodorus the Stoic mentioned in Diog. L. VII 39, than

Zeno s own teacher, 6 KTjiroTvpavvos, on whom see 89 n.
Silum. The reading is very doubtful. In Diog. I.e. the name Ap. is
followed by o"E$tXXor, corrected by the edd. into /cat SuXXor from this
passage. Heind. on the contrary supposes some corruption of a nomcn
gentile here, but ceteros comes in more naturally after the mention of
two distinct persons, as it is often used to close a list, cf. 92. Krische s
suggestion Syronem ,
the name of an Epicurean contemporary of C. and
Virgil, is far from plausible.
scurram Atticum. 292, where Ep. is said to have found
Cf. Brut.
fault with the irony of Socrates.Zeno, in addressing his Roman pupils,

seems to have used the more expressive Latin for the Gk. -yeXcoroTrotov, cf.
Kr. pp. 25, 26. Colotes, who was reputed to surpass all other disciples of
Epicurus in his powers of abuse, Kop.t8fj SiayeXa *cnl (/>Xaupiei TUV StoKpurijn
in the treatise (o/iou irpbs cmavras as Plutarch styles it) in which he
endeavoured to show that ov8e (fjv eanv on any other system than the
Epicurean, cf. Plut. Col. p. 1118.
BOOK i CH. xxxiv 93. 203
Chrysippam. The nickname was probably pointed at the verbosity

and prolixity of his innumerable treatises, see Galen Plac. Hipp, in p. 339,
Chrys. himself confessed that some of his writings might seem to be the
compositions ypa/i/iaTioTot) TWOS rj ypaos dSdXecrxovcrTjs ,
Zeller Stoics tr.
p. 47, and cf. the phrase ypa/^/xartKi) ypaokoyla Sext. Emp. Math. I 141 ; so
Zeno is styled \ixvoypavs by Timon ap. Diog. L. vn 15.
94. tamquam senatum recitares : like the censor when he reads
out the of the senate, cf. Liv.
list 23, xxix 37, Pro Domo 84 Sch. xxm .
[Recitatio, the roll-call, is to be distinguished from lectio, the act of selec

tion, which was the proper duty of the censor, cf. Liv. ix. 30. J. S. R]
Here C. returns from his digression to the point touched on in 91.
istacommenticia reverting to 93 istis somniis. :
lucubrations anicularum hardly fit to amuse old women at their :
evening work Wytt. quotes Liv. I 57 (Lucretiam) inter lucubrantes an-

.
cillas sedentem invenit ; cf. 55 n.
suscipienda: must be admitted , so in 98 and Fat. 18.

omnis cultus oratio repeats what had been said in 92. We have
a similar list in Off. I 128 status, incessus, sessio, accubitio .manuum motus. . .
These objections are noticed in the Herculanean De Sensionibus (H. V. vi

pt. 2, col. XIl) (pacriv jap as fl 8ia To Xoyicr/Lioi/ %X elv dvdpo)Trup.op(p6s e crrti>,
Kal TJJS faorrjTOS Koivfjs ov(TT]s <rvvcnrTW[jLi>

avTa Kul TroXXas a XXas KoivonjTas 1
fjiopcpcov, a>(rn-fp
KOI xpei a? /cat Sandvas, and col. xiv if God has the eyes of a
man he will be liable to the diseases of the

eye . The same objections are
urged by Arnobius, bk in, esp. c. 12 foil.
95. retinendum hoc esse ut. See 75 pugnare tit sit, and Leg.
II 11 assentior ut sit with Dumesnil s n.
beatitas beatitude cited by Quintil. vm 3, and i 5. Sch. gives exx.

:
of similar double forms which continued in use, necessitas, necessitudo,

claritas, claritudo, and others in Gell. xin 3. Of the two forms offered
by won the day, beatitas being only found in Macrob. Somn,
C. the latter
Scip. i and Apul. Dog. Plat. II 10, but both writers take care to use the
8,
preferable form within a few lines of the other; see Nagels. Stil. 33 u.
In 100 we have beatum used to express the same idea. [Beata vita is C. s
usual equivalent for ev&upoyub J. S. R.]
omnino sed see 12 n. :
[usu mollienda : cf. Ac. u 18 visumjam enim hoc pro (pavracria, ver-
bum satis hesterno usu trivimus. J. S. R.]
verum resumptive after parenthesis, Madv. 480.
:
quaecumque est however you like to call it: .
in solem cadere: why is it incongruous with yonder sun? Cf.

19 n. The Stoic origin of Cotta s speech betrays itself here, as in
87.
sescenta.
96. It is supposed that this numeral came to be used
for around number generally, in consequence of the cohort having origi
nally consisted of 600 men.
204 BOOK I CH. XXXIV 96.
innumerabilia: cf. G7. r>3,
quae sola divina natura est: for this blessed and eternal nature
alone possesses the attributes of deity Cf. 4!)
quae sit beata natura. .
Sch. in loc. (and opusc. p. 319) strangely takes quae as a neuter plural
predicate, and sola divina natura as feminine singular subject. Can there
be a doubt that quae is Xom. Sing., referring to the preceding beata et
aetcrna natura, and forming the subject to the divina natura following,
which is also Xom. I
ut vincamur sic vinci in Orat. Meet, ut immortalitate vincimur, sic

:
animi praestantia vincimur.

ut animi, item corporis. So Xenophanes (R. and P. 133) ds ffeos
ei> re 6foicri Koi dvQptoTTOicri /ifyicrroy, |
ov Ti dc/ia? 6i>T]Tol(Tiv 6p.oiios ov&(
accedebat. The Imperf. refers back to the time marked by ratio

docuit above, cf. Dracg. 136, similarly videbas 98, habebam 100.
virtus quam figura. So Leg. i 25 virtus cadem in homine ac deo cst,...

cstautem virtus nihil aliud nisi perfecta ct ad summum perducta natura.
Est ijitur homini cum deo similitudo. This was a Stoic doctrine contested
by the Academics and Peripatetics, see in 38 n. So Origen against Celsus
vi 63 if man resembles God, it camiot be in the inferior part of his
compound nature (i. e. the body) nor in both parts, for then God too would
be compound, but in the inue r man -netftvm Ti yiyvftrQai HOT eucoca rov
KTicravTos, according to the words /zt/iTjrai TOV deov yivfcrQe .
Ch. xxxv. 97. ipsa vero similitudo: how little to the point is
even the argument from likeness of w hich you make so much ipsa con
r
;
trasts the general theory with the special instance in dispute, viz. the
resemblance between man and God. I understand here a reference to the
Epicurean logic of induction, cf. nn. on 70, 87, 89.
simia quam similis cf. Plin. N. II. xi 100, Arist. Hist. An. II 8, and
:
Top. in 2 where A. discusses the Topic of Comparison (one ground of

preference between two things compared is the degree of resemblance to a
third object surpassing both of them to which it is objected that the ;
resemblance be of the nature of caricature, as the ape is nearer to man

may
than the horse, but is not therefore more beautiful), also Heracl. fr.
XCVIII, XCIX Byw. 7ri6riKa)V o KaAAioroj atcr^poy yevei avfj.fta\\eiv... aA\a>
av6pu>na>v
o cro^curaroy Ttpos 6f!>v
7ri0r]Kos (fravtlrat Kcii crcxjbi a KOL KaAAft KOI
mis- (fAXoij Trncriv. [And Pindar Pyth. II 131 ndXos TOI irlQuiv Trapa TraitrtV,
aifl icaXns. J. S. E.]
vastior
ungainly clumsy cf. J)e Orat. i 115 (of awkward speakers)
:
, ,
sunt quidam ita vultu motuquc corporis vasti atque agrestes ; \\1vastmn
hominem; Orator 153 vcster Axilla Ala foetus cst fuga litterae vastioris
(the awkward x).
98. moribus paribus. I think Klotz s suggestion paribus is better
than similliinis, which is usually supplied, not only because it would be
BOOK I CH. XXXV 98. 205
more easily lost after moribus, but because it makes a better antithesis to
simillimis dispares.
suscipimus : cf. susdpienda 94.
quo serpat : what it leads to ,

so in 51 ilia quae tu a caelo ducebas.
quam longe serpant ; Nagels. Stil. 129.
quodsi obsistis if you are proof against all these inferences (lit.
:
hold your ground in all these cases), why should you be shaken by the
figure only ? i. e. why allow that inference to weigh with you ?
his adjunctis videbas you never saw human reason except in
:
connexion with these qualities .
sortiri, quid loquare : to toss-up what you should say ;

cf. Fat. 46
num (atomi) sortiuntur inter se quae dedinet, quae non ? and Xen. Cyrop.
I 6 46 77 dvdpa>7rivr] ovdev /xaXXoi ot Se TO aplCTTOV aipeurâi rj ft <\r]pov-
cro<f>ia
fj-tvos, on Xaôt, TOVTO TIS rrparroi.

99. nisi forte obstare: unless indeed you have never noticed
that whatever is superfluous is mischievous (in that case you may have
considered, though to little purpose). For the ironical nisi forte cf.
117.
uno digito plus: a single finger too much ,
Abl. of Measure. Cf.
II 92 sol multis partibus major quam terra, Liv. n 7 uno plus Etruscorum
cecidit, Eoby 1204. We may understand quam satis est, as often, for the
second member of comparison.
quia nee desiderant : because the five leave no need for (lit. do not
miss) another, either in respect of beauty or utility .
capite cruribus :
repeating 92.
ut immortalis sit if he has these limbs
(v. subaud. from redundat
:
si,
as from quaeres 90) in order to make him immortal cf. for omission of ;
verb after si, Draeg. 119 I 3 b, and my n. on 22.

ilia: as usual, of what follows (cerebrum &c.), which are afterwards
referred to as hacc.
domicilia vitae : the vitals ,
so dom. mentis 75, dom. animi Gell.
XVII 15; cf. Arist. Part. An. Ill 11 77 Kapdia KOI 6 eyKt(paXos Kvpia /xdXicrra
TTJS &T]S.
oris habitus : the general set of the face ,
Fin. ni 56 hob. oris et
vultus.
vitae firmitatem :
vitality ,
so we find firm, joined with corporis,
capitis, valetudinis.
Ch. xxxvi 100. et eos vituperabas. The reference is to 53.
For the et indignantis cf. et nunc 91 n.
terras, maria : see 22 n.
horum insignia : their decorations ,

so Lucr. v 700 calls the sun
radiatum insigne diei.
suspicati essent. The Ppf. is used because the action is conceived

as anterior to that denoted by the governing verb vituperabas.
20G BOOK i en. xxxvi 100.
aberrant a conjectura miss their aim This is the reading of all the
: .
MSS, but Sch. following Walker omits the preposition, and translates go
wrong in their guessing In his Opusc. in 321 and 307 he stoutly maintains
.
(against Wopkens, Heind. and Klotz^lo??i. Crit. n 12) that the other reading
makes nonsense and he would therefore correct 12 Phil. 23 mine, quaeso,
;
attcndite num abcrrct a conjectura suspitio periculi mei, and Att. xiv 22 vercor
ne nihil a conjectura aberrem, where Wesenberg keeps the preposition. I have
myself very little faith in these a priori reasonings as to the impossibility
of a word acquiring any particular use. It seems to me more improbable
that the scribes should in several passages have inserted the preposition,
without any inducement that I can see, than that conjectura should come to
mean hitting the mark as in fact Quintilian says ill G 30 conjectura dicta
,
csta conjectu, id est, directione quadam rationis ad vcritatem, just as conse-

quor has come to mean I attain as the corresponding a-wirjui means I
,
put things together rightly as conjector itself means an interpreter or

,
seer . Kl. quotes Plin. Ep. IV 28 a& imitatione abcrrare.

quid sequantur :what leads them to their conclusions ,
cf. 12 n.
Here again we see the Stoic.
quod opus tandem. So we find tandem separated from the Interroga

tive in Leg. I 9 quod tibi tandem tempus, where see Dumesnil.
et barbati quidem :
yes and of a bearded Jupiter cf. 78 n. This is ,
a repetition from 83.

101. quanto melius. For the ellipse offaci t see Roby 1441. It
isespecially common with words like bcne, as in 121 quanto Stoici melius,
Oral, in 221 quo melius nostri senes; also with Ace., as in Hor. Sat. I 2 90
hoc illi recto.
qui tribuant: in assigning = omi/ff.

qui irridentur Aegyptii cf. 43, 82, in 47.
: Hut. 3f. 379 D says
that the Egyptians have made religion ridiculous by their worship of
animals, and that, in consequence of this, meu have fallen either into an
irrational superstition or into atheism.
beluam cf. 77 n.
:
ob aliquam utilitatem Herod, (n 75) asserts this of the ibis ; Diog. L.

:
(prooem. 11) of animals generally, ra (Cxpia-ra TUV deovt fSugaaav ; q>wv
Diodortis I 86 foil, gives various explanations of the worship of animals,

e.g. that their images had been originally used as standards in war, but he
appears to consider utility the main cause Pint. 1. c. laughs at the story of;
the transformation of the gods in fear of Typhon, and says the real causes are
TO xpfioiSes KOI TO (TVufBoXiKov, evia darepov, TroXXa np.(pulv p.fTf(T\r]K
a>v
;
(isan example of symbolism he notes especially the scarabaeus, and argues

that the living symbol, though the resemblance may sometimes be fanciful
and far-fetched, is no worse than the mystical emblems of the Greek religion
or of the Pythagoreans. So Celsus ap. Orig. in 19 the Christians deride
the Egyptians, but their worship embodies a
deep meaning (a
BOOK I CH. XXXVI 101. 207
ra rotavra SiSacrKoxrii/ ,
and Arnobius uses similar language, Aegyptiorum
mdetis aenigmata quod mutorum animantium formas divinis inseruerint
causis, in 15.
quam caperent :
Subj. after Indefinite Eelative.
velut : cf. 2 n.
ibes cf. Juv. xv 3 saturam serpentibus ibin with Mayor s n. and the
:
passage from Herod, quoted in my n. on 82. In the notes to Rawlinson s
Herod. (Vol. n p. 125) it is stated that the Turks still consider it a sin to
kill an ibis, and that Cuvier found the skin of a snake in the stomach of a
mummied ibis. Plut. 1. c. mentions another reason for gratitude to the ibis,
to which C. also alludes II 126.
vim serpentium see : 54 n.
cum sint being tall : birds , &c., explains how they were able to kill
the snakes, Eoby 1728.
cum interficiunt. The Pres. and Perf. Ind. are used with cum to
express identity of action (Roby 1729). In killing the snakes they are
averting the plague.
volucres angues Herodotus (1. c. and in 107 foil.) tells wonderful
:
storiesabout the winged snakes, which guard the frankincense of Arabia

and invade Egypt every spring, but are met and killed by the ibises. Sir
G. Wilkinson (in Rawlinson, p. 124) discusses what amount of truth there
may be in his account.

ex vastitate invectas :
brought from the Libyan desert by the
south-west wind (or more strictly W.S.W. blowing from Carthage to Sicily).
This is in disagreement with Herod, and others, who represent them as
coming from the east; Aelian H. A. n 38 makes the black ibis guard the
eastern, and the white ibis the southern, frontier. On the use of the abstract
vastitas for concrete, see Draeg. 8.
possum see n. on longum est 19.

:
ichneumonum the mangouste : or herpestes see Art. in Eng. ,
Cycl. under the latter heading; and Rawlinson s Herod, n 67 n. Its

utilitas was to destroy the eggs of the crocodile, which led to frequent
quarrels between the people of Heracleopolis, the principal seat of the

ichneumon-worship, and Crocodilopolis where the utilitas of the crocodile
was similarly honoured. Extraordinary tales are told about it, as that it
covers itself with a cuirass of mud before attacking the asp ( Arist. H. A .
ix 6), and that it enters the mouth of the sleeping crocodile and devours
its heart and entrails (Strabo, xvn 39).
crocodilorum see Herod, n 68 foil, with Rawlinson s nn.

:
Diodorus
tells us that the reply made to the question why creatures so injurious to
men were worshipped, was that they formed a rampart to the country, and
prevented invaders from crossing the Nile another answer was that a ;
crocodile had rendered a service to one of their ancient kings ; Plut. on the
other hand explains their worship as symbolical the crocodile is ni^na ;
6eov as being 5-yXaxrcroj and therefore silent, and as watching his prey,
208 BOOK I CII. XXXVI 101.
himself unseen in the water, wore fiXintiv ^ @\tir6iJi(vov, o r Trpcorw 0( o>
o-vn(3epr)Kti>,
Isid. c. 7"), p. 381.
faelium : see Herod, n GO, G7 with the notes in Rawlinson s ed. and the
exhaustive note in Mayor s Juvenal, xv 7. The word appears to be used
for a kind of weasel in Varro and Columella, Init in other writers it stands
for the Gr. aiAovpor, the tame cat of the Egyptians see the graphic descrip ;
tion in Plin. N. If. x c. 94 fades quidcm quo sifcntio, quam levibus vestigiis
obrcpunt avibus! occulte spcculatae in musculos exsiliunt ! cxcrcmenta

quam
sita cffossa obrv.unt terra. Even the Greek word is ambiguous, for though
it is from the mummies and pictures that the sacred animal of
plain
Egypt was our cat, yet Plut. Isid. p. 381 A calls it yd\f), on the other hand
Diod. I 87 describes the ai Aov/jo? as useful npbs ras do-Ta &ay davaat/jLa
daKvovaas KO.\ ra AXa Su/cera TWV The statement that it killed
epTreTcoi/.
snakes is probably due to some confusion in the mind of Diod., but Sir
G. Wilkinson (Birch s ed. Vol. n 106, in 289) mentions that it is even
now held in great favour by the Egyptians because it destroys scorpions
and other reptiles. According to the old paintings it was employed as a
retriever (ib. n p 100).
longus : tedious ,
for the personal use cf. Quint, v 7 26 longus tcstis,
and x i 118.
tamen beluas. Fully expressed the thought is ridiculous (irridentur
above) as these animal gods are, still there is more to be said for them than
for the Epicurean gods For a similar elliptical use of tamcn = l &t any
.
rate Sch. compares Div. II 80 Etrusci tamcn dabant auctorcm disciplinac.

JYos quern? with Giese s n. Verr. Act. n 1 2 si rcticeat ct absit, tamcn ;
impudentiae suae pudcntem cxitum quaesisse vidcatur; see also Munro on

Lucr. ii 859, ill 553, iv 952. So Sfiots in Greek. For the position of tamcn
cf. 81 n.
102. nihil habet negotii : cf. 45, and on the change from pi.
deorv.m, to sing., 50 fialbe solctis, &c.
quasi pueri delicati existiniat : like spoilt children, thinks nothing

better than idleness It is not ccssatio
however but otium, which is the
.
proper contrary of negotium, and Ep. did not deny that activity might be
essential to human happiness, cf. Plut. Tranq. c. 2, p. 4G5.
Ch. xxxvii. exercitatione ludicra some active game :
,
see Madv.
Fin. i G9. [Is it not rather some game which simulates real life 1 J. S. E.]
deum possit : in or. rect. this would be dcus sic torpet ut, si se com-
movcrit, beatus csse non possit such is the nature of the divine inertia that
movement would destroy the happiness which is of the essence of deity .
In order that this may be stated as an opinion, not a fact, volumus is added
to the 1st clause, and vcrcamur to the 2nd, but the latter is improperly
made the governing verb, so as apparently to give the measure of sic,
whereas it ought to have been introduced parenthetically (qucm ad modum
nos vcrejnur), cf. Roby 1746, Madv. obs. 2, and my n. on dixerit

3">7
20, for examples of similar confusion. For exx. of adversative asyndeton

BOOK I CH. XXXVII 102. 209
(deum contrasted with pueri) see Zumpt 781. For the Ind. volumus see
80 n. on arbitramur.
ne non used rather than ut after vereamur, because of the ut pre
:
ceding. [Or perhaps to bring in the negative emphatically at the end of

the sentence. J. S. R.]
C. e. Even if we grant that there are such images as Epicurus describes,

what ground have we for assuming that there is any reality corresponding to
them ? And how is happiness, i. e. pleasure of sense, possible to his gods ?
Ch. xxxvn 103 Ch. XLI 114.
domicilium sedes locus

103. proceeding from less to more :
general, home, habitat, region [ What is his home ? where is he living ] .
At any rate where is he ? How does he spend his life 1 What are the
sources of the blessedness you attribute to him ? E,.]
actio vitae cf. 2, n. 45. :
id quod vultis i. e. beatus, cf. Madv. 315 b. :
[utatur fruatur: perhaps an allusion to the legal ususfructus; he who

is to be blessed must not be a mere
owner, but have the present use and
enjoyment of his goods. R.]
qui beatus futurus est = Sorts fif AXei evSalpav flvai, cf. Madv. 341,
Dumesnil on Leg. i 56.
naturis quae sine animis sunt : the material elements .
According
to Aristotle each of these has its natural place, to which it naturally moves,
cf. ii 44 n., in 34, Tusc. I
43, and Zeller in 439 foil., Whewell, Hist. Ind.
3
Sci. i 35 foil.
infimum : i. e. the centre, cf. n 84, 116 (medium infimum in sphaera est),
Arist. Gael, iv 4.
inundet : more commonly used of excessive floods.
superior aeri, aetheriis Miiller s excellent emendation leaves no :
doubt as to the origin of the MS reading the eye of the scribe passed :
from the eri of superior to the same letters in the following word. On the
ig. aeth. cf. n 101 foil.
reddatur: given as its right ,

Gr. an-oSt Sw/ii.
quasi ancipites. Cf. Colum. vm 13 venio ad eas aves, quas Graeci vacant
quia non tantum terrestria, sed aquatilia quoque desiderant pabula,
dfj.<j)[{3ia,
nee magis humo quam stagno consueverunt, and Varro R. B. in 10.

quae igne nasci putentur. Sch. quotes a passage from Seneca Q. N.
v 6, which illustrates both the sense and construction, ignis, qui omnia
consumit, quacdam etiam creat ; et quod videri potest non simile veri, tamen
verum est, animalia igne generari ; so we find caelo natus, Nilo natus, spuma
procreata, Nilo orta, in 55 and 59. Aristotle is the first authority for this
statement. He believed in spontaneous generation (Gen. An. in 9, Hist.
An. V 19) and reports that in Cyprus ov ^ âXx tris Xi tfor Katfrai, ytyvtrai
6r)pia ev T<5
Tvvp i, rcav pfyaXav pviuv jj.iK.pov rt fj,eiova VTrorrrfpa, a Sict TOV
M. C. 14
210 BOOK I CTT. XXXVII 103.
trvpos 77-7780
KCI\ /3n<VVt ;
then to prove that some animals can exist in firo
refers to the salamander, avrrj yap,

lie (f)arri,
8m nvpos (Badiôvcra Karacrfifv-
<as
wai TO TTi-p. Pliny (^V. //. xi 42) calls this fire-born creature pijrausta or
py ralis : he has many wonderful stories about the .salamander (x 8G, xi
116, xxix 23) but never speaks of itsbeing produced from fire, while Aelian
expressly denies it (N. A. II 31), ij cra\afj.dv8pa OVK eVrt /ntv TU>V

Trvpos tyy6v<ov}
ovde e CIVTOV TiKTfTai, caanfp ol KaXovp.evoi nvpiyovoi, 6appfl fie avro, &C.
In ii 42 the stars are said to be the denizens of aether.
naturae accoinmodatum=oj\-Toz/. On this Stoic doctrine cf.
104.
Maclv. Fin. in 16, v 24 (omni animali illud quod appctit podium, est in eo
quod naturae cst accommodatuni], Exc. iv, Ac. n 33, N. D. ill 33.
denique postremo so Ayr. n 02 rcgna denique, postrcmo etiam
:
vcctigalia, Cat. n
25 dcnique acquitas, tcmperantia certant cum iniquitate,
postremo copia cum cffestate,... bona dcnique spcs cum desperatione, N. D. m
23 omni denique doctrina eruditus, postremo p/tilosopkus crit mundus.
ulcus est it will not bear handling , is
: unsound ulcus like vidnus ;
is often i;sed metaphorically, as in Pro domo 12 unguis in ulccre (of a fresh

irritant added to previous discontent), Ter. Pkorm. IV 4 10 ulcus (al. vulnus)
tangcrc to touch a tender spot .
ita male exitum reperire: reasoning which starts from such

insecure premises can come to no result so Orat. 116 in omnibus quae
,
ratione docentur ct via, primum constituendum cst quid quidque sit; nisi
cnim inter cos, qui disccptant, convcnit, quid sit illud de quo ambigitur,
nee rccte disseri, nee umquam ad exitum pcrveniri potest (see Schutz Lcx.\
also N, D. ill 36 vidcamus exitum, I 107 exitum repcritis, 53 explicare
arguments exitum. [Add Ac. II 36 exitum non habebunt. J. S. R.]
105. sic enim dicebas : cf. 49 with the notes.
speciem del : in the parallel passage vim ct naturam dcorum.

neque deficiat umciuam ex infinitis corporibus similium accessio :
cf. 49 cum infinita, simillimarum imaginum series ex innumerabilibus indi-

viduis exsistat.
Ch. xxxvni. si ad cogitationem valent: if they are of force only
for the production of mental (as opposed to visual) images (lit. only for
the thinking faculty).
eminentiam : sec n. on eminentis 75.
Hippocentauro prose writers usually employ the compound form both

:
in Lat. and Gr. thus we find imroKtvravpos used by Plato and Xenophon,
;
hipp. by Pliny and Quintilian. It is a stock word for a non-ens, see

n Emp. Math, ix 49, 123, Ilirz. p. 42.
3, Sext.
conformationem animi: cf. Top. 27 (of intangible things there is
nevertheless) conformatio quacdam insiynita ctimpressa in intcllegcntia,
quam notioncm voco, Jfcrcnn. in c. 20 rei totius imagincm conformabimus,
we will imagine the whole scene ; the word wformutio is more common in
this sense, cf. 43, 76, 101.

BOOK I CH. XXXVIII 105. 211
motum inanem : the Kfvonddeia of Sext. Emp. Math. VIII 184, cf. Ac.
n 47 conantur ostendere multa posse videri esse, quae omnino nulla suit
cum animi inaniter moveantur, and 34 with Reid s nn.
106. ut igitur Ti. Gracchum intellegantur. I am disposed to
agree with Klotz (Adn. n 15) as against Madv. ap. Orelli (who is followed
by Sch. Baiter and Miiller) and should translate the passage as follows In :
the same way then as, when I imagine myself to see Gracchus in his speech
presenting the voting urn about (to decide the case of) Octavius, I at the
time assert this to be a mere groundless fancy, while you on the contrary
assert that the images of the two men continue to exist, and after arriving
in the Capitol are then carried on to me, so (you assert it to be) in the
case of God, whose recurring likeness strikes upon the mind and leads it
to recognize the divine blessedness and eternity . The simple framework
of the sentence would be ut Ti. Gracchum cum videor videre... motum animi
dico esse inanem, tu autcm imagines ad animum meum referri ; sic in deo
dicimiis ego motum inanem fieri, tu crebra facie pelli animos, but C. after
giving both the Academic and Epicurean views in the compared case
of Gracchus, omits the former, as obvious, in the case of the gods, and
so confuses the construction. Madv. omits igitur, which connects the
special application with the general principle, takes ut=velut, as in 88
ut Serif hi, and changes pervenerint into pervenerim, making hoc fieri a
sort of corollary depending on dicis understood, instead of the apodosis of
the sentence. Sch. (N. Jahrb. 1875, p. 691) points out that there is no
occasion for pervenerim, the scene might be imagined without going to the
Capitol, though it is true a visit there might suggest it on the other hand ;
the vagrant images of G. and 0. may be supposed to attach to themselves

images of the Capitol by their visit there, cf. Div. II 137 ista igitur me
imago Marii in campum Atinatcm persequcbatur ? The incident referred to
is as follows. the passing of the Agrarian law of Ti. Gracchus
In 133 B.C.
was stopped by the veto of Octavius his colleague in the tribunate after a :
vain attempt to induce him to desist from his opposition, G. proposed his
deposition by the tribes. When 17 out of the 35 tribes had voted for the
motion, G. once more urged 0. to yield, but he answering complete what
1
thou hast begun ,
the voting was continued and 0. deposed.
in Capitolio. We read of the Comitia Tributa being held in the
Capitol in Liv. xxv 3 cum dies advenisset, conciliumque tarn frequens plebis
adesset ut multitudinem area Capitolii vix capcret, siteUa lata est ut sortiren-
tur ubi Latini suffragium ferrent, xxxm
25 ea rogatio in Capitolio ad
phbem lata est, XLIII 16 ex Capitolio ubi erat concilium (plebis} abiit, XLV
36 cum in Capitolio rogationem tribunus plebis ferret, xxxiv 53 ea bina,
comitia Cn. Domitius praetor urbanus in Capitolio hab.uit, App. Bell. Civ.
I 15 (Gracchus) Kare Aa/3f TOU KaTrerwX/ou rov vav, evda xfiporovrjcrfiv
e/ieXXov, Plut. Ti. Gracch. 17 Trpo/yft fie O^LOK TOV dfjôv rjOpoiadai
az>co,
irepl TO KaTTfTu>\iov TTwdavofjifvos. Cf. Lange Horn. Alterth. p. 442, and

Burn s Rome p. 84, The Vulcanal must have been close to the Senaculum
142
212 LOOK I CTT. XXXVIII lOo.
on the slope of the Capitol. It seems to have been originally an open

space used for public meetings, especially those of the Comitia Tributa .
The Comitia Tributa were also held in the Campus Martins (Fam. vn 30),
and the Circus Flaminius (Liv. xxvn 21) as well as in the Forum.
sitellam :
(dim. of situla a bucket
with water (vfyn a) in )
an urn filled
which were placed the wooden lots to determine the order of voting of the
tribes. The neck was made so narrow that only one lot could come to the
surface, see Diet, of Ant.
remanere : so Plat. Dcf. Or. 19 p. 420 speaks of TO. ( WcoXa aTrXeVovr eVcSf
TTfpioSouj ffj-ffraivopfva Kal TrfpivocrToiivra TravrT), ra ptv tri <OVTU>I>

)
ra 8e TraXai
KOTaKaevTcav r) KaTacrcnrfVTUiv dnnppvfVTa, Lucr. IV 734, 761.
quae referantur. We might have expected the Infinitival construc

tion to be continued in the relative clause, as also in cujus pcllantur below,
but see n. on 12 ex quo exsistit ; perhaps too quae has more than a con
nective force here, implying a result so that they are carried to me .
pellantur ex quo intellegantur. More simply pulsi animi beatos
intcllcgant. For the pi. beati after s. deo cf. 50 Balbe solctis n.
intellegantur : for the personal, instead of the more common imper

sonal use, cf. Roby 1353.
107. imagines quaedam:
fac suppose that there are such
images impinging on the mind, that is merely the presentation of a certain
form .
num etiam cur: following objicitur by a sort of zeugma, cf. 99 si utn.,

Zumpt 775. The answer to this objection would be, according to 49,
that the idea of eternity was suggested by the never-ending stream of
images, and further confirmed by the doctrine of la-ovofiia ( 109) and ;
the idea of happiness by the delight afforded in their contemplation.

licentia extravagance , cf.
: G5 n. omnino sed cf. 12 n. :
a Democrito sc. venit, cf. Nligelsb. 183 4.

:
nee vos exitum reperitis :

you cannot find your way out ,
arrive at
any satisfactory conclusion ,

see 104 n.
tota res vacillat et claudicat : it is a lame and halting theory alto

gether has no sure footing
,
The . lexx. supply many instances of the
metaphorical use of these words.
quid est quod fuerunt what is more improbable than that the
:
images of men, Homer &c., should be coming in contact with me, yet
all
not in the shape which they had when alive ? I have here accepted the
emendation quam before omnium, but the reading of the liss is tenable
if we put a mark of interrogation after
possit, and take omnium incidere as
an exclamatory Inf. This would justify the rather exaggerated omnium,
which is placed in sharp contrast with me : there is no excuse for Baiter s
feeble hominum. In denying the resemblance between the image and the
object, C. anticipates the result of the reasoning which follows: we see
the images of that which is non-existent, and impossible, of scenes and
persons unknown to us and these images differ for different people
; ;
BOOK I CH. XXXVIII 107. 213
therefore there can be no resemblance . As the actual Epicurean view

is that the image exactly resembles the reality, cf. 81 foil., Zeller Epic.
tr. p. 432, Lucr. iv 51, I was at one time disposed to read et quidem ea
for nee ex of MSS ;

to the same effect is Mr Reid s emendation given in the
note below. Mr Roby
thinks the ex forma of MSS may be retained in the
sense not cast by the form \
quo modo illi ergo : sc. inciderunt, how then (if there is no resem
blance between the images and their originals) did the originals come into
3
my head?
et quorum imagines. Allen considers the passage corrupt, as it has
been already stated that the images are those of Homer &c. I think it
may be defended as asking for a nearer definition of the omnium above,
and so preparing the way for the question which follows when you say :
omnium do you include, not only men now dead such

as Plato, but imagi
nary characters such as Orpheus, or impossibilities such as the Chimaera ?

[Perhaps better as Mr Roby takes it Cicero says, if images which you :
say are Homer s &c. come, but are not like Homer s then two
real form,
questions arise, 1st how do the originals come

you at all ? 2nd whose
to
are the images which do come ?
They are copied from some real form,
whose was that form ? ]
Orpheum fuisse. Cf. 33 n., Bernays Dialoga d. Arist. p. 95,
Lobeck Aglaoph. p. 339. The reference is to the lost De
philosophia, but
it isquite in accordance with the manner in which Arist. elsewhere alludes
to the Orphic poems, e.g. TO. KaXov/xei/a Opêcoy firr) An. I 5 15 with Tren-
delenburg s n. ; in commenting on which passage Philoponus says that A.

speaks doubtfully as to the authorship of the poems, as KOI avrbs ev rols
nepl Ae yer avTov (j,tv yap etcri ra Soy/iaru ravra 8e ffrrjo-iv Oj/o/m-
<friXocro<j)ias
Kpirov tv firto-i KaTaTflvcu.

This differs from C. s account, in recognizing the
existence of Orpheus and attributing certain doctrines to him, but there
seems no reason to doubt that C. is here correct.
hoc Orphicum carmen Cercopis. Philop., as we have seen, names
Onomacritus, but, if Bernays is right in supposing that the 1st book of the
l 4>iXoo-o(tas contained a general examination of the
Orphic theology, it
[Accepting quam I would read omnino for omnium (a very common corrup
1
tion). Then the ex of MSS is evidently a mere doubling of the ec in nee. For
nee ex I would read nedum, which is very frequently written necdum in MSS. The
meaning would be what is more improbable than that phantoms of Homer etc.
should strike on my senses at all, to say nothing of their retaining just the shape
those persons had when alive? Then for illi I should read illae, referring on to
Orpheus Scylla, etc. The e would be easily dropped before ergo, and the unin
telligible ilia would be altered to illi which the scribes referred to Homer etc.
wrongly. Thus the argument rises from one stage of difficulty to another,
putting aside the cases of Homer etc. all of whom we admit to have once
existed, what have you to say about persons and places which never existed at
all? It is quite in Cicero s style to break the continuity of the argument by the
insertion of quid quod tuum. The De Finibus contains many things of this
kind. J. S. It.]
214 BOOK i cir. xxxviii 107.
is probable that different treatises may have been cited in it, some of
which were attributed Onom. as the Xpr/cr/ioi and TtXerm, and some to
to
Cercops as the Itpos Xdyoy and (Gâe cos) Kora/3a<7is fls afiov, see Clem.
Strom. I 397 and Suidas quoted in Lobeck 1. c. On the Orphic doctrines
generally, and on the connexion
between the Orphic school and the Pytha
compare Lobeck I.e. Zcller I p. 71 foil. Dollinger Gentile and Jew
goreans,
I bk. 3, p. l-.">,
tr. Herod, n 81 (on the prohibition of woollen garments)
o/ioXoyeouo-i fie raura rolcri Op(iKoi(Ti KuXeo/ieVois Kai BUKÎKOUTI, e oCcrt fie
AlyvnTioi<Ti
Kai Hvdayopfioun. The mass of what has come down to us
under the name of
5
Orphica is probably later than the Christian era, but

some fragments may be as old as Ouomacritus, see Hermann s ed. Cicero s
friend, Nigidius, the Pythagorean, referred to the Orphic theogony in his
treatise De dis (Scrv. ad Verg. Ed. iv 10).
hoc Qrphicum carmen cf. hujus 79 u. and Krische p. 20. :
108. quid, quod ejusdem Chimaerae cf. n 5, find Die. n 138 : istac
imagines ita nobis dicto audicntes sunt, ut, simul atque vclimus, accurrant?
etiamne carum rerum quao nullae sunt? quao est cnim forma tarn invisitata,
tarn mdla, quam non sibi ipse fingcrc animus possit ? ut, quae numquam
vidimus, ca tamen informata habeamus, oppidorum situs, hominum figuras ?
num igitur cum aut muros Babylonis aut Homeri facicrn cogito, imago illo-
rum me aliqua pellit? omnia igitur, quae volumus, nota nobis csse possunt.
Lucretius iv 732 meets these and similar arguments. Centauros itaque ct
Sci/llarum membra videmus Cerbcreasque canum fades simulacraquecorum\
\
quorum morte obita tcllus amplectitur ossa : omne genus quoniam passim \
simulacra feruntur, partim sponte sua quae iiunt acre in ipso, partim
\ \
quae variis ab rebus cumque recedunt, ct quae confiunt ex Jiorum facta \
figuris, as the Centaurs from the mingling of human and equine images.
\
quas numquam vidimus : this argument, of which Sch. failed to see the
force, is more fully stated at the end of the passage from the DC Div. given
above.
simul ac mihi collibitum So Lucr. iv 779 quaeritur in primis est.
quare, quod cuique extcmplo mens cogitct ejus id ipsum. to

libido \ venerit, \
which he answers that quovis in tcmpore quaequc pracsto sint simulacra \
locis in quisque parata. but because they are so fine, the mind can only
\
see those which it strains itself to sec, 802; cf. Fain, xv 10.
ad dormientem Lucr. iv 757. :
invocatae a compound of the :

negative in and vocatus, occurs also
Nep. dm. 4 qiws invocatos vidissct, omnes devocarct, Ter. Eun. v 8 29,
Plant. Caj.it. I 1 2 (with a play on the double sense of the word); compare
the similar case of immutatus, infectus, indietus, and even indicens: the verb
ignosco forms an exception to the rule that the negative i/i is only com
pounded with adjectives, adverbs and participles. .[It is probably <"nra
it occurs in a letter of Caclius, Fam. vnr 8. J. S.

dprjptvov in C. though R.]
nugatoria it is a piece of humbug from beginning to end ; so
:
nuga-
tor means a humbug ,
in the sense of playing upon other people.
BOOK I CH. XXXIX 108. 215
inculcatis you cram these images into our minds as well as into our
:
eyes , cf. Fat. 6 quid attinet inculcare fatum, cum sine fato ratio omnium
rerum ad naturam fortunamve referatur ? Cotta in his jaunty way treats
this quite as a new idea, but it has been assumed throughout the discus
sion ;
cf. 105 intenta mens, ad cogitationem, adventum in animos,pellantur
animi &c. It is one of the many marks of haste which disfigure the book.
impunitas garriendi so little you care what you say

: .
Ch. xxxix 109. quam licenter what extravagance it : is ! cf. 65.
fluentium videatur cf. 49, Lucr. iv 228 nee mora nee :

requies inter-
datur ulla fluendi, Epic. ap. Diog. L. x 48 pei/ais OTTO TCOI>
crco/idri> TTJS
fTriirdXrjs crvvfxjjs cru/z/3aiWt.

visionum :
here=imaginum the thing seen (as in Div. n 120 animos
externa et adventicia visione pulsari), in 105 the process of seeing.
dicere non intellegere : for the omission of the subject cf. 84 confiteri
nescire.
quo modo aeternae : the omission of sunt makes the change of con
struction unusually harsh.
suppeditat there is an endless supply of atoms
: .
inquit quotha this reading is better supported than inquis.

:
, Bentley,
on Hor. Sat. I 4. 79 (cited by Creuzer on N. D. I 100), compares the use of
$770-1, and says perpetua formula est, ubi aliquid ex adverso nobis objici et
opponi fingirnus, sive id ab uno seu pluribus, sine ab absente seu praescnte
fiat, adding many exx.
num. sempiterna do you mean to say then that everything will be
:
eternal for the same reason ? The infinity of the atoms is given by Veil.
1. c. as an
explanation of the continuous stream of images, and apparently
as suggesting the eternity of the Being revealed to us in them ; so Philod.
p. 110 the divine individuality (iSioT^s) having its origin in the resem
blance of the images may exist in perfect blessedness for ever . Sch.
denies this, and says that the Epicurean argument for the eternity of the
Gods is (1) the TrpoAî? (2) lo-ovopia. But the TrpoAjj-v//-!? is simply the
unconscious effect of experience,
i. e. of the
impression of the images on the
mind, and Ivovopia is mentioned in 50 as the ground of the infinite
number, not of the infinite duration, of immortal beings. It is probable
however, as stated in the note there, that C. has wrongly spoken of beings
instead of forces, and we may therefore allow lo-ovopia to stand as one of
the arguments. A
third argument (denied by Sch.) was the fineness of the
atoms of which the Gods were composed, see 71 n.
aequilibritatem cf. 50 ; the word appears to be
: OTT. Xfy. though
Vitruvius uses aequilibris.
isto modo sint aliqui immortales according to that, since men :
are mortal, some would be immortal Sint is the apodosis to a protasis .
contained in isto modo = si hoc ita sit.
et quia sunt sentio and since there are destructive forces, there
:
are also (or reading sint with some of the best MSS., let there be also )
216 BOOK I CH. XXXIX 109.
conservative forces. By all means, but let the conservative forces be

exerted on what actually in existence.
is I don t perceive that your Gods
do exist. So Davies, Madv. Sch. Opusc. iv p. 343 ; others take ea as
subject of conscrvcnt (
let the conservative forces be such as really exist
themselves implying that the Epicureans identified these forces with their
)
Gods whereas the Epicurean Gods were confessedly free from the toils of
;
superintending the universe. Still this is not conclusive, as the disputants

in C. s dialogue are quite capable of forgetting or passing over any point
which might be inconvenient. The reference is to the words of Veil. 50
si quae interimant innumerabilia sint, ctiam ea quae conservent infinita esse
debcro.
110. omnis tamen oritur : however (to leave the Gods and return
to the question asked in 107), how do you explain the origin of your
object-pictures generally out of the atoms ?
effigies oritur is a loose expres
sion for effigiatus (or cffictio) fit.
etiamsi essent, quae nulla sunt cf. Liv. n 71 ut sint auspicia, quae :
nulla sunt, JV. D. I 61, 65, 123.

Ch. XL. de beato. Cic. prefers to use the neut. adj. instead of his
invention of 95, so we find Tusc. v 45 ex bonis, quae sola honesta sunt,
efficicndum beatum, fin. v 85 (virtutem} in qua sit ipsum ctiam beatum.
est
sine virtute vita for the omission of the verb in these short clauses
:
see 68 n. That virtue essential to happiness is asserted by Veil.

is 48,
and by Ep. himself in the 4th Kvpia 6oa, Diog. L. x 140, OVK tvnv r)Sws fj/i/
avfv TOV (f)poi>ifj.u>s
KOL KaXcoy cal SiKaiW. The Academic disputant in in 38
endeavours to prove that we cannot ascribe to God any virtue known to us.
actuosa but elsewhere C. recognizes the Aristotelian division of the
:
moral and intellectual virtues (Part. Or. 76) est igitur vis virtutis duplex :
aut enim scientia cernitur virtus, aut actione. Nam quae prudentia...appel-
latur, haec scientia pallet una: quae vcro moderandis cupiditatibus regen-
disque animi molibus laudatur, ejus est munus in agenda, and it is the
former virtue only which belongs to divinity, according to Aristotle, T 8f/
feopTi TOV irpaTTfiv affoaipovntvov, tri 8f fiaXXov TOV TroifiV, T I AeiTrerat ir\fjv
6fa>pia
wore ij TOV 6(uv eWpyeta, /laKapior^ri SirKpepoucra, 6(a)pr)TiKr) av tlr],
;
E. N. x 8.
et deusMr Roby proposes to read at (which might easily lose its

:
vowel after actuosa, and change into ct] as it introduces a minor premiss in
a quasi-syllogistic argument. But where one syllogism is subordinated to
another (as in this passage virtus autem igitur represents the minor
premiss in the syllogism of which sine virtute nullo modo is the major, and
ne beatus quidem the conclusion) it is not uncommon to omit the signs of
opposition between the propositions of the subordinate syllogism thus, :
A, none are happy without virtue B, but virtue is active and your God ;
inactive, therefore not virtuous C, therefore your god is not happy. ;
ne beatus quidem not happy either (wanting in happiness as well

:
as in virtue), cf. 72 n., and 113.

BOOK I CH. XL 111. 217
111. quorum tandem pertinentium : what possible goods?
pleasures, I presume that is, of course, bodily pleasures

.
;
profectam a corpore so Fin. i 55 quamquam et laetitiam nobis volup-

:
tas animi et molestiam dolor aferat, eorum tamen utrumque et ortum esse e
see Madv. in loc. and on n 7 and 92, also Plut.
corpore et ad corpus referri,
J/. p. 1089 TO pfv rj86fj.fvov TTJS <rapKos
T xat poi/Ti T V S ^ V X*I S vTrepeidovTts,
avdis 8" (K TOV xa l
P ovroy e s T jdofjievov rfj i\Tridi reXeimuirer quoted by
ZeUer Epic. p. 452 tr.
quos pudeat most of the editors spoil the irony of the passage by
:
inserting non. Cotta is complimenting Veil, on his superiority to the

Fin. I 55) who think that
scruples of the weaker brethren (called imperitos
there may be pure mental pleasures entirely unconnected with the body ;
cf. Fin. II 7 (Epicurus declares) ne intellegcre quidem se posse, ubi sit aut
quod sit ullum bonum praeter illud, quod cibo et potione et aurium delecta-
tione et obscena voluptate capiatur.An haec ab eo non dicuntur? to which

Torquatus replies quasi vero me pudeat istorum, aut non possim quem-
admodum ea dicantur ostendere ! C. rejoins that there is no reason
why te pudeat sapienti adsentiri; also 21 ille non pertimuit, 28 est
tanti philosophi audacter sua decrcta defendere, I G9 sunt quidam Epicurei
timidiores contra vestra convicia. Just in the same way Socrates compli
ments Callicles on his freedom from false shame Gorg. 492 and 483.
Klotz Adn. Cr. II if Veil, were ashamed of the doctrine

16 points out that
referred to, therewould have been no propriety in calling upon him to
justify and explain it, as is done in the following sentence quern cibuni
igitur &c., also that his recognition of these doctrines is stated below,
annuere te video 113.
delicatis et obscenis the pleasures of the voluptuary and sensualist ,
:
cf. Epic. Trepl TtXovs quoted by Diog. L. x 6 and more fully by Athen. vn
p. 280 ou yap lycoye eô) Tt J/OTJCTCO rdyadov, dcpaipav ray 8ia ^vAcoi ySovas, /iei>
dfpaipcav Se Taj Si a^>poSt(rica , Kai ras 81 (cat Tar 8ta fjiopfpfjs, d<poa[j.dTu>i>
which translated in the Tusc. in 41, see Fin. n 29, Ac. I 7 with Reid s n.
is
112.
perfundas voluptatibus to steep them in pleasure , cf. :
Tusc. iv 20 (the pleasures of sense) sunt omnes unius generis ad perfunden-

dum animum tanquam illiquefactae voluptates.
ut poetae comparant. I see no reason for changing the ut of the
MSS into ac or as the poets indeed do is a very natural continuation
et ;
of the question as to food and drink quidem of course points the contrast ;
to tu autem. On the other hand there is great harshness in the MS reading

nectar ambrosiam before epulas. It can hardly be taken either as an
instance of asyndeton, or of apposition (as Klotz Adn. Crit. II p. 18),
while it would be a very natural gloss for a scribe to add. Omitting it,
we must throw the stress of the sentence on the following clause, referring
to the beautiful cup-bearers, otherwise the mere mention of epulae would
scarcely add anything to what has been said before. For comp. ep. cf.
in 68funestas epulas comparans and comp. convivium Verr. A. II 1 65. For
218 BOOK I CII. XL 112.
the general sense cf. Tusc. i 65 non cnim ambrosia dcos aut ncctarc aut
Juventate pocula ministrante lactari arbitror, nee Homcnnn audio, qui
Ganymcden ab dis raptum ait propter formam ut Jovi bibere ministraret,
113. at has sensibus :
your answer is that you count these as
inferior pleasures which merely tickle the sense . Titill. is C. s translation
for Epicurus yapyaXttr/xoi aw/iarov (Clcomccles 91, Athen. Cyd. Thcor. II 1
xn 54(5) ;
he uses always with the apologetic quasi (Fin. 1 39, Tusc. in 47,
it
i 47 he
Off. II 63, Scncct. 47) in employs the phrase dulcedo haec ct
; Lc<j.
scabies (=pruritus), see Dumesnil ad loc. ;

Lucr. also has titillare sensus II 429.
quousque
scriptae when will you cease your mockery? (it must be :
such) for Ph. too could not stand Epicureans affecting to repudiate effemi
nate pleasures he would quote verbatim many sayings of Ep. to the same
;
effect . For ludis cf. 123: nam refers to pronuntiabat in the second
clause, the first clause taking the place of some such form as indiynatus,
cf. n.on itaque 85. Etiam implies I am not the only one to feel impa
tience at this shuffling For Philo see .
6, 59.
Metrodori : cf. 93 and Duelling pp. 47 51, where the following
fragments occur, irepl yaarlpa yup, &j (ûuioXdye Ti/io*pare r, TO dyndov (Plut.
M. 1098 B), TTfpl yaore pa, (fovcrLoXoye Ti/4., Trepl yatrrtpa 6 Kara a>
<j)v<Tiv
/3atb>i>
anacrav f%(i tnravbqv (Athen. VII 280, XII 546), ra KaXa
Xoyo? rfjv
Travra Kai cro(pa KOL TrepiTTa rfjs "^vxrjs (^(vprîcna rrjs Kara crdpKa ijdovfjs eW/ca
K.a.1 TJJS f\Trios TTJS
VTttp TavTrjs (rvvftrravai KOI Trav dvai Ktvuv epyov, o ^JLTJ i$
TOVTO KClTdTflVfL (PI lit. M. 1125 B), OK KOI f)(ClpTJV KOI f6pa<TVVn^LT]V,
OTl ffJ.a6oV
E;nKoi;pou opdus yacrrpt \apL^f(r6ai (Plut. M. 1098 c), ovSev fiei

Trap"
<ra>(iv
TOVS "EXX^rar, oiJ5 eVi (ro0ia aT(f>ava)v Trap* avru>v rvy\avfiv, dXX ((rditiv
Kal Trivfiv oivov, TifjiuKpuTfs, a^XajSwf TT) yaarpl Kai Aceâptcr/ieVcoy Plut. M.
<S
1125 D, also Plut. N. 1087, 1108, and Hirzel p. 165, Tusc. \ 27, Fin. II 92.
collega sapientiae so Fin. n 92 paene alter Epicurus. The two were :
often represented in a double bust.

dubitet metiri : hesitates to measure by the standard of the belly ,
cf. Deniosth. Cor. p. 324 rrj yaarpl ^.trpovvrfs Kal ruls atcr^tOTotj TTJV euSai-
fioviav. Allen quotes Varro ap. Non. i 273 quibus modulus cst vitae culina.
Dubito in this sense is generally followed by the Inf. in a negative sentence,
more rarely in a positive sentence Draeg. ( 424 8 d) cites Curtius as the ;
earliest instance of the latter, but, besides the present passage, Reid on
Lad. I quotes Sail. Cat. 15. [See also Att. x 3 a, venire dubitarint quoted
by G. Miiller, Progr. d. Gymnas. zu Gorlitz 1878. Iv,]
ne beatos qiiidem wanting in happiness also (as well as :
pleasure),
cf. 72.
Ch. XLI 114. abundantem bonis : cf. omnibus bonis afflucns 50.
cogitat : on the sing, following pi. vacant cf. 50 Balbe soletis n.
mini pulchre est : a colloquial phrase how jolly this is cf. Mur. 26 !
praetor intcrea, ne pulchrum se ac beatum putaret, Hor. Sat. II 8 18 queis

cenantibus una pulchre fucrit tibi, nosse laboro ; Allen cites Mart, xn 17 9,
Catull. xxin 5. The reference is to 51.
BOOK I CH. XLI 114. 219
non vereatur ne intereat. Klotz Adn. Cr. 11 19 has well defended

this reading (supported by the quotation in Aug. Ep. 118) against Madv.
and Ba. whose emendations are inconsistent with the general purport of
the argument, viz. to prove that the Epicurean God is not beatus, it having
been already shown ( 110) that he is not immortalis.

pulsetur sempiterna cf. Or. c. Cels. iv 14 ot rou EniKovpov 6eoi,
:
(rvvBeroi e dro/icoi rvyâvovrts, * a r ocroi> enl rfj avara-vei di/aXvrot, Trpayjua-

Tfvovrat ras (pdoporroiovs drofjiovs aTrocreifcrdai, and n. on my 49. The
argument is fatal to the Gods of the intermundia (see Lucr. v 351 foil.),
but there was in all probability a party among the Epicureans who had
accepted a modification of the less vulnerable Democritian theology ( 120).
This latter is apparently the view propounded in 49, but the criticism
here is directed against the former.
ex ipso imagines affluant : cf. Lucr. vi 76 nee de corpore quae sancto
simulacra feruntur \
in mentes hominum divinae nuntia formae, &c.
C. f. The Epicurean principles, if accepted, are fatal to religion. What

inducement is there to worship beings without activity and u/ithout benevo
lence? XLI 115 XLIV 124.
115. at etiam everterit but (you reply) Ep. wrote a work on

:
piety. Yes, but how 1 In a manner entirely inconsistent with his general
theory, so thatyou might fancy yourself listening to C. or S. Diog. L. x
27 mentions a treatise of Ep. Trepi oo-toY^roy, and Philod. often refers to his
teaching on the subject, as in p. 104 on p.ev opuois /cat eTrippiya-eo-ii* 6e<av
fSoKip.aov xpfjQ-dai, yeXoZoi/ V7ronip.vijcrK.fiv, dvapctrrov TTJS Trpayp.arfias TOIV

TOIOVTWV OVCTTJS, p. 118 TTfpt re yap eoprcav dvcrtatv KOI iravratv Kadu\ov <al
TOioi/TtoV cos aKO\ov6(i>s fTTpaêv ois f8oyp.aTicrfv...al Zrjvutvi yfvop.fvai crvva-
yu>yal ia(ra<povcriv, p. 120 (Ep. laid down the plain rule) on Set iravra
irfidfcrdai rols vop,ois Ka\ roly fdicrp.ois ecas av /juj
TL rutv acre/Scoi/ TrpooTarraxrti ,
p. 125132 (writing to Phyrson he bids him to sacrifice according to the

laws, as he himself observed the feast of Choes and the Mysteries, offering
prayer, not only as a duty enjoined by law, but as a natural offering to
beings surpassing in power and goodness).
Coruncanium the first plebeian Pont. Max. 252 B.C. compared for his
:
wisdom with Lycurgus, Solon, Cato, &c. (De Oral, in 56), noticed as espe
cially beloved by the gods (JV. D. n 165), as an authority in religious
matters (in 5).
Scaevolam P. Mucius Sc. (father of C. s friend and patron the Pont.
:
Max. Q. Mucius Sc.) was consul in B.C. 133, the year in which Tib.
Gracchus lost his life, succeeded his brother Mucianus in the Pontificate
B.C. 131, so famed for his knowledge of law that he is called one of the
founders of the Jus Civile, cf. in 5.

ut Xerxes cf. Leg. n 10 nee sequorMagos Persarum, quibus auctoribus
:
X. inflammasse templa Graeciae dicitur, quod parietibus includerent deos,

quibus omnia deberent esse patentia ac libcra, quorumque hie mundus omnis
esset templum, et domus, E. P. in 14, Herod, vin 109 with Eawlinson s n.
220 BOOK I CII. XLI 115.
homines non colant: for the play on words cf. Ov. Met. 724 vm
euro, pii dis sunt ct qui coluere coluntur ; Sch. quotes Plaut. Poen. V 4 14
Juppitcr qui genus colis alisque homimim ; <T({3r6ai has a similar reciprocal
use in Aesch. Prom. 545 dvarovs Hyav affifi.
110. at est : cf. 45, and Philod. p. 128 quoted on 115.
cujus nullum meritum sit. The reason for this relative clause being
prefixed to the antecedent, is probably to give it greater emphasis, as the
climax.
pietas justitia adversum deos. There is a great resemblance be

tween this passage and Sext. Emp. Math, ix 123 where the existence of the
Gods is argued from the fact of fCo-tfifia and oaioTrjs, the latter being denned
as SiKdioavvT) ris Trpos 6t ovs. KOI prjv eurfp KOI 17 SIKUIOO-VVT] Kara rr]v e7ri77Xo/a}i/
TUIV dvBpanraiv Trpos re dXX^ Xous Kal Trpos deovs flcrij<Tat, d p.ij fieri. 0eoi,
ovSe 8i<aLocrvvij (rvarrja-fTai. The definition is attributed to the Stoics
by Stob. Ed. n 124, but it occurs (amongst others) in Plato Euthyphro 12,
where TO euo-f/3er ocriov (they are not distinguished) is explained as that
<al
part of justice (righteous dealing) which is concerned with 1-17 1/ ru>v 6fa>v
6fpd7r(iav, cf. Protag. 331. So we frequently find TO. Trpos TOVS avdpwnovs
SiVaia contrasted w ithra npos TOVS dtovs vena. If one may venture to say
r
so, C. seems to have been unfortunate in his translation of the Greek terms :
pietas is certainly nearer to evW/3eta than to oa-iorrjs, but he makes it stand

for the latter both here and in I 3, II 153, cf. Or. Part. 78 justitia erga
deos religio; we find a different definition in Pro Domo 107 nee est ulla
erga deos pietas nisi honcsta de numine corum ac mente ojiinio, cum expcti
nikil ab Us, quod sit injustum atque inhoncstum, arbitrarc, which approaches
more to Epictetus definition of evVt/Seia, Ench. 31, opQas vVoX^fir Trtpl
6ea>i>
(%fiv, (os ofTQiv Kai dioiKOvvTtov ra oXa KaXwj KU\ Sixatcos 1
homini In the De Lejibus i 21 foil, three grounds are

communitas.
mentioned for this communitas (1) the benefits received from God (2) the ;
common possession of reason, inter quos autem ratio, inter eosdcm ctiam recta
ratio est communis. Quae cum sit lex, lege quoque consociati homines cum dis
putandi sumus, and so we arrive at the grand Stoic description of the
world as the civitas communis deorum atque hominum 23; (3) their com
mon kinship, ut homines deorum ajnatione et gente teneantur, see Dumesnil
in loc.
sanctitas deorum so Sext.
Emp. c. tort yap eJo-e ,36ta rVrmf/ii}
: 1.
6f<jjv we learn from Stob. c. and Diog. L.

depairdas, a Stoic definition, as 1.
VII 119, borrowed however from Socrates, see Xeu. Mem. IV G 4 6 apa ra irep\
TOVS deovs i>6p.ip.a
flo cas 6pd<as
av r)p.~iv fvcrffirjs (opi.crp.evos f irj, and Plato
Euthyphro 14 (ocriorqra) fm.cmjij.riv riva TOV 6i,tiv re Kal fC^tcrdai. The
explanation of this rather inappropriate definition must be sought in the
Socratic and Stoical identification of virtue and knowledge (Zeller Socr.
p. 143 tr., Stoics p. 239). In the Plane. 80 Cic. asks qui sancti, qui religionum
colentcs nisi qui meritam dis immortalibus gratiamjustis honoribus et memori
mente persolvunt.
BOOK I CH. XLII 117. 221
Ch. XLII 117 quid est quod: see 3 n. and compare the Fr. qu est
que c cst que.
videmus : Madv. Fin. n 15 says expectdbam videamus as we have ,
actura sit in 116 and videantur in 55 but in both those passages the ;
relative is general or indefinite, meaning of such a kind as ; here there is

no reason why we may not take qua as the simple relative referring to a
particular known case.
nam. Its force seems to be as follows: What reason is there for
adoring the gods when you leave nothing adorable in their nature? For
in doing away with the divine attributes, you do away not only with
superstition but with religion itself.
quod soletis referring to the following liberari.
: For the matter
see nn. 54 and 56.
Diagoram aut Theodorum see on 63. :
Protagoram see on 29. :
cui neutrum licuerit cf. quod liqueat 29, : so deliquesce makes delicui,
Ov. Met. IV 253, vn 381.
superstitionem continetur. On the difference between superst. and

rel. see II 72 n. and cf. Plut. N. 1101 C Set pev yap rfjs irepl 6eS>v
Soqr,
oftrTTfp oêcar Ar^^t/, d(paipdv TTJV 8fi<riainoviav
fl Se TOVTO ddvvarov, fj,f)
(TVVfKKOTTTflV ^f? TVtfiXoVV TTJV TTICTTLV, 1}V OL TrXeuTTOl TTfpt 6(O>V

eÔUCTt.
118. ii qui dixerunt sustulerunt. Sext. Emp. (Math, ix 51, cf.
14 where Critias is alluded to without being named) giving a list of athe
istical philosophers, mentions Diagoras, Theodoras, Protagoras, Prodicus
and Euhemerus, as C. does here, and goes on to say that Critias, one of the
Thirty, must be classed among them, as he held that of rraXatol vopodtTai
eVuTKOTroc riva rQ>v
dvdpanrLvav KaTopd<j>p.aTa>v
Kal a/iapr^/iarcui/ eTrXacrai/
TOV 6eov, iiirtp TOV /z^Sti/a Xd$pa TOV irXijcriov dftiKflv, (v\aôii[j.(vov rf]v VTTO
Tatv 6iu>v
rificapiav. In proof of this he quotes from the Sisyphus (a 5pa/xa
attributed by others to Euripides, cf. Plut. M. 879 E) rr*
i p.fv of VO/JLOI. \ djrfjyov avToiit epya HT/ Trpacrvfiv $iq, | Xa^pa
8 enpaffffov, rr^viKavra P.OL 8oKfl \
TTVKVOS TIS aXXo? *ral crofpos yv(op.r)v dvjp \
yfyovevai, os 6vrjTo1criv ffvpu>v

OTTCOS j Selpa roi? KdKolcri, Kav \adpa
e"rj
TL |
irpacrcraHTiv \tyaxriv rj (ppovcocrt n,

rj \
evrevdev ovv TO 6tiov flo rjyijo a.TO and \
placed the Gods in the region of storms and lightning in order to make
them more terrible. Plato alludes to this theory of religion Leg. x 889 E,
6eovs flvai Trpcoroi/ (paariv OVTOI Tf^vrj, ov (pv cret dXXa ricrt vopois, KOI TOVTOVS
u\\ovs aXXoty, OTTT; txacrroi eavrols crvva>iJ.o\6yr](rav vop.o6fToi/p.fvot. Kai Si) KU\
TO Ka\a (ftixrfi fjitv dXXa eiVai, vop.a>
8f erfpa.
Prodicus: see Introd. and Art. by Brandis in Diet, of Biog. His name
appears in the fragments of Philocl. pp. 112 and 76 (quoted in n. on 38),
cf. also p. 71 and Sext. Emp. Math. IX 18 ITpoStKo? o Kelor, 17X101;, $770-1, KOI
Kai Kpyvas Kal Ka66\ov Ttavra ra .<acp(\ovvra TOV ftiov râv

(TtXijvTjv KOI TTorap-oiis
of deovs tvoiucrav Sia Trjv aTr avrvv <a(pf\tiav, KaQanfp AlyimTioi

TTaXatot
TUV NeTXoi/, Kai Sta TOVTO TOV p.ev apTov Ar)/i?jrpai vop.itj dfjval &c, and ib. 52, Min.
222 BOOK I CH. XLII 118.
Fel. c. 21. Pcrsacus ( 38) find other Stoics had the same belief (n CO, Flut.
M. 378).
habita: referring to the time when the worship was introduced.
119. fortes ad deos pervenisse. It has been already stated
( 38, 39) that Persaeus and Chrysippus held this view, which is also
maintained by Balbus (n 62), cf. Zeller Stoics, p. 330, Dollinger Gentile
and Jew I p. 343, II 32, 1(55 foil. but it would seem that C. has wrongly ;
identified with theirs the doctrine of Euhemerus, who ace. to Sext. 1. c. sup
posed this worship to have been instituted during the life-time of its founders,
ot Tr(piyfv6p.fvoi r<av aXXav la^vi Km avve<Tfi, coo-re Trpusra \ni aVTOV Kf\tvo-
fj.fva ifavras fiiovv, (nrovfti iôvres /jLeiâvos QuvfJ.a<T/j.ov Ka\ <rt
^.VOTTJTOS rv^fiv,
dvfTv\arrav TTtpl avrovs VTTfp/iiiXXoucrai Tiva KU\ Qfiav 8vvap.iii, tvOfv Kai. rols
TroXXoi? evop.iadr](Tav deol,
Euhemerus fl. 300 B.C., sent on an exploring expedition to the Red
:
Sea by Cassander, the results of which he professed to recount in his

Sacred Records (if pa dvaypatp^). In this he gave a long account of an
island named Panchaia, lying towards the south, in which there was a
temple of Zeus Triphylius, iil)i aurcam columnam positam csse ab ipso Jove
titulus indicabat ; in qua columna gesta sua perscripsit ut monimentum
cssct posteris rcrum suannn, Lact. i 11. Euhemerus is the chief repre
sentative of the pragmatizing or rationalistic mythologists, but traces of
the same tendency may be seen in Hecataeus and Herodotus, and much
more in Ephorus, and Dionysius of Miletus, whose Atlantis is described
by Diod. n 51, 55 foil. Cf. Keightley Mythol. c. 2, Dullinger I.e. i 345,
Zeller $oc. p. 343 tr.
interpretatus Ennius. The fragments (in Lactantius prose version)

are given in Hessel s ed. of Ennius p. 312 foil., in Vahlcn s p. 1G9 foil. As
exx. we may cite fr. 13 Venus artcm mcrctriciam instituit,auctorque mulicribus
in djpro fait uti vulyato corpore quacstum faccrcnt (Lact. I c. 17), fr. 12
the tomb of Jupiter is shown in the Cretan Cnossus, and on it is inscribed
in ancient characters ZAN KPONOY (Lact. I.
11). The influence of
Ennius work seen in Virg. Acn. vn 47, 177,
is vm 355, Geo. II 139. It
is constantly referred to by the early Apologists.
sepulturae deorum: cf. previous n. and in 53. It is of this that
Callimachus wrote Kprjrej del êutrrai, Kai yap rdtpov, at ava, crelo \ KpJJTe?
tTeKTrjvavTo <jv <V ov daves, eirtTi yap aid, quoted by Or. c. Cds. in 43.
penitus sustulisse. Though Euhemerus is often charged with atheism,
as by Sext. 1. C. o
eVt/cXTjêis udtos, and Plut. J/. p. 360 A, Tracrav ddeoTTjra
KaTa(TK(Savvv(Tt. rrjy oiKov[J.tvris,Tol>s vofjuô^vnvf 0fovs Travras o/naXeo? Siaypd-
(pa>v,
tls <jvojj.ara crTparrjytjiv KU\ vavi ip\a>v Kin ftarri\tu>v a>s
81} 7T(iXt yeyoi/orcot/,
yet he appears to have admitted the existence of the elemental gods,

K.r.X.,
the sun, the heavens, &c. (Euseh. Pr. Ei\ n 2) and to have represented Zeus
as offering sacrifice to Aether (Lact. I 11).
omitto Eleusinem. As there is nothing corresponding to this iu

the parallel passage of Sext. Emp. who passes on at once from Prodicus
18 to Democritus in 19, Schwencke (p. 61) thinks that C. here departs

from his author (as he often does where he wishes to enliven the discussion
by a quotation) perhaps through a reminiscence of Tusc. I 29 quaere quorum
demonstrentur sepulcra in Graecia, reminiscere, quoniam es initiatus, quae
tradantur mysteriis, where the tombs of the gods are also brought into
juxtaposition with the mysteries. On the general subject of the mysteries,
see Dollinger 1. c. 130 200, and Lobeck Aglaophamus.
sanctam illam et augustam. C. and Atticus were initiated, as we
learn from Leg. n 36, where the beneficial influence of the mysteries is
thus spoken of : nam
mihi cum multa eximia divinaque videntur Athenae
tuae peperisse atque in vitam hominum attulisse, turn nihil melius illis mys-
teriis, quibus ex agresti immanique vita exculti ad humanitatem et mitigati
sumus, initiaque ut appellantur, ita re vera principia vitae cognovimus, neque

solum cum laetitia vivendi rationem acccpimus, sed etiam cum spe meliore
tnoriendi; and in the preceding paragraph, discussing the prohibition of
nocturnal worship, he asks quid ergo aget lacchus Eumolpidaeque nostri et
augusta ilia mysteria, si quidem sacra nocturna tollimus? On the special
force of theword augustus see Ov. Fast. I 609 sancta vacant augusta patres,
augusta vocantur templa sacerdotum rite dicata manu ; it is joined, as
\ \
here, with sanctus in 11 62, in 53.

ubi initiantur ultimae. It is not known from whence this iambic
line is taken. Orarum is the Inclusive (partitive) Genitive after ultimae,
which I take as Nom. PI. agreeing with gentes, not (as Sch. apparently) as
Gen. Sing. It is loosely added, like locorum, terrarum, &c., to define the
meaning of With regard to the admission to the mysteries, Isocrates

ult.
Paneg. 42 mentions that barbarians were not allowed to be initiated, but

the rule seems to have been relaxed in later times, as in the case of C. ;
indeed Lobeck considers that any one already initiated was at liberty
to introduce a friend of whatever nationality (p. 28 foil.), so that the word
/Ltvoraywyos came to mean no more than cicerone. But the form of initia
tion was always required, the uninitiated could only enter the temple at
the peril of their lives, as is shown by the fate of the two Acarnanians
whose death led to the war between Athens and Macedonia B.C. 200
(Liv. xxxi 14).
Samothraciam Lemni: these islands together with Imbros were
the seat of the Cabiric worship, on which see Doll. 1. c. p. 164 foil., Lobeck
Agl. p. 11091329, Preller Gr. Myth. I 660673. Herodotus n 51 is the
firstwho mentions the Samothracian mysteries. Preller thinks that these
were not of much importance till after the Persian War, and that they
were partly copied from the Eleusinia. Aristophanes (Pax 278) speaks of
the Samothracian initiation as a safeguard in danger especially at sea, as
;
we learn from other sources, cf. N. D. in 89. Under the Macedonian and
Roman rule (partly owing to the supposed connexion of Rome with Troy)
these mysteries were continually growing in importance. See Liv. XLV. 5,
Galen De usu part, xvn 1, Juv. in 144 jures licet et Samothracum et nos-
22-t BOOK I CH. XLII 119.
trorum aras. Lobeck denies that there was any difference between the
Samothracian and Lemnian mysteries 1 The latter are only mentioned
.
here and in another passage from the Philoctetes of Attius quoted by

Varro L. L. VII 11 Lernnia praesto litora rara, et celsa Cabirum dclubra
\ \
tenes, nnjsteria queis \ pristina cistis consaepta sacris \

Ribbeck Frag. Lat.
p. 173.
nocturne densa: anapaestic dimeter followed by the versu-s paroe-
miacus; probably a quotation from the Philoctetes of Attius: those rites
which are celebrated at Lemnos in nightly procession, deep shrouded in
their leafy covert (silvestribus saepibus densa a sort of hypallage for densis
sill-is
sacpta).
quibus explicatis deoruin. Compare m
03 on the allegorizing of
the Stoics. The mysteries themselves appear to have been a kind of
miracle play illustrative of the story of Demeter and of other deities,
such as Zagreus, who were in later times associated with her. It is doubtful
whether the symbolical action was accompanied by any authorized inter
pretation, but philosophers and moralists sought to explain the mysteries
in such a manner as to recommend their own views. While the ordinary
spectator, satisfied with the splendid and impressive scenes w hich passed
r
before his eyes, carried away with him no distinct ideas beyond the
suggestion of a future life of happiness which was iu store for the
initiated, the Stoics (as Dollinger says, p. 198) regarded them as symboliz
ing the truth that the gods were merely a portion of the material universe ;
the Peripatetics as showing that God had laid the foundation of civilization
in agriculture; the Euhemerists that the objects of worship were only
deified the Pythagoreans and New Platonists that the secret of all
men ;
religions was contained in the ancient theology of Egypt and the East.
Plutarch expressly says that he who would rightly understand and profit by
the mysteries must take with him Xo-yoi/ e* <iAoo-o0i as /iucrraycoyoj/ (Is. c. 68).
For exx. of the physical interpretation here referred to by C. cf.
Lobeck 1. c. p. 136 foil, who quotes Themistius Or. 29 for the view of
Prodicus that the mysteries only referred to the operations of agriculture ;
similarly Cornutus c. 28, and Varro (ap. Aug. C. D. vn 20) V. de Elevsiniis
nihil interpretatur nisi quod attinet ad frumentum ; Proscrpinam dicit

significare fecunditatem scminum, quae cum dcfuisset tempore, cxortam esse
opinioiicm quod Cereris filiam Orcus abstulerit, &c., ib. vn 28 V. Samo-
thracum mysteria sic interpretatur ; dicit se ibi multis indiciis collcgisse in
simulacris aliud significare cactum, aliud terrain^ aliud excmpla rerum,
quas Plato appcllat ideas ; caelum Jovem, tcrram Junoncrn, ideas Nincrcam
vult intelligi ; somewhat different is the account given by the same author
in Ling. Lat. V 58, terra cnim ct caclum, ut Samothracum initia docent
sunt Dei Magni et hi quos did multis nominibus ; so Plut. (el ap. Delph.
p. 389) speaks of the Zagreus myth as symbolizing the divine soul of the
world which is ever clothing itself in new shapes.
1
See on the other side, Doll. p. 170.
ad rationem revocatis : rationalized ,

reduced to philosophy ,
cf. 28, 66, 69, 73, 93, 107.

Ch. XLIII 120. Democritus: cf. 29, n 76. His fragments have
been edited by Mullach.
vir magnus so Ac. n 73 quern cum eo conferre possumus non modo inge-
:
nii magnitudine sed etiam animi? where see Eeid.

hortulos irrigavit playing on the word, cf. 93 and, for the metaphor,
:
Ac. 8 (I recommend
i friends to study the Greek philosophers them
my
selves) ut ea a fontibus potius hauriant quam rivulos consectentur.
nutare to waver :
give an xmcertain sound cf. Fin. n 6 nunc
, ,
autem dico ipsum Epicurum nescire (quid sit voluptas] in eoque nutare.
turn enim censet: see Sext. Emp. ix 19 A^. fie ei ScoXa nvd $770-11
tp.7re\dfiv rots dv0p(ojrois KOI TOVTU>V TO. /xei>
flvai dyaOonoid, rd fie KaKOTTOid.
1
fv0ev Kal et xerai rv^f iv
euXoya>i>
eiSa>Xa)i>. eivai Se ravra /leyaXa re (cat
V7i-fpp.ey0r], Kal bvffffrdapra jJ.tv, OVK afpdapra 8e, irpoo-rifjLaivfiv re rd /xeXXoi/ra
Tols dvdpwTrois, dfatpovufva Kal (poovds a0teVra, and ib. 42 TO 8e ei ScoXa final
(t> TO) TTfpifôvTi VTTfpffrvr) Ko.\ di>6p(i)Tro(i8els eôKTa fJiop(f)tis 7ravT\<as eVrt
8v(nrapd8fKToi>. daemons of Xenocrates.

Cf. Plut. M. 361
It will of the
be obvious (says Mosheim in his excellent note on Cudworth n p. 644)
from a comparison of these passages, that one and the same opinion of
Dem. is here broken up into several tenets by C. Perhaps here, as in
other cases, he has designedly perverted the opinion of this philosopher in
order with better effect to confute him The principia mentis are the .
fiery particles of which soul is composed; these coalesce and constitute

the imagines which float around us, and which, when they enter into our
consciousness (itself composed of the same divine particles), are recognized as
divinities. Democritus attributed to them vast size, a lengthened but not
everlasting existence (see Plut. Def. Or. p. 415 6 8e Ho-i oSo? oi erat Kal
TTfpioSoii- Titri xpoviav yiyvecrQai rots 8ai/j.ocn rds reXeuray,
thus the Naiad s
ten times as long as that of the phoenix, which is itself nine times
life is
that of the raven), benignant or malignant influence, in order to agree

with the popular theology and for the same reason, we may suppose, he
:
considered them to be perceptible by the lower animals (as Athene by

the dogs in the Odyssey), cf. Clem. Strom, v 590 c, rd ydp avrd irfiroiTjKev
ei ScoXa rols dvdpaTrois n pocnriTrroi Ta Kal rots aXoyot? wois OTTO rfjs Bfias
overlay.
mundum complectantur. This absurd exaggeration probably arose

from a careless reading of the Gr. quoted above, eV TW 7r(pifx VTt vTTfpfpvr/.
sint soleant. Sch. (Opusc. in 308, 368), in accordance with Hein-
dorf s suggestion, changed the Ind. of the MSS for the Subj., stating an
opinion, not a fact, and has been followed by the later ecld.
animantes: for the adjectival use cf. 23, 123, n 22, in 11.
patria Democriti. Abdera in Thrace had a reputation like our

Gotham, cf. Juv. x 50 (Dem.) cujus prudentia monstmt summos posse |
1
Al. ev\6yxwi>.
M. C. 15
226 BOOK i en. xuii 120.
viros ct magna exempla daturas, vervccum in patria crassoque sub acre nasci
with Mayor s n. instance of its proverbial use is in Cic. Alt. iv
;
the first
10 6, /tii
(liomae) Abdcra non tacente me, and vn 7 4 id est AftBrjptTiitov.
Hirzel (in lli-rm. xiv p. 402) thinks that Abdera got its character from D. s
habit of ridiculing the follies of his neighbours thus we have several ;
fragments (Mullach 16, 31, 51 5(i) commencing with avar/noves, e. g. fools,
though they hate life, wish to live from fear of Hades ,

fools learn nothing
all their life long ,
&c. Ho thinks that the reproach had reference rather
to inconsistency (nutat) than stupidity.
121. dis gratiam SUStulit. There seems no need for Ba. s inser
tion of iii before dis: the dative is simply for the gods as far as they are
,
concerned ,
cf. Att. xn (5 mihi quidem omncm dubitationem tolleret. So
we find a dative with aufv.ro, eripio, cxtorqueo, absolco (
Verr. II 2 22
J)ionem Veiieri absolvit, sibi condcmnat releases D. from his obligation to
Venus ).
The reference is to the Kvpia quoted on 45. Aristotle
8< >a
r
while allowing that God took care of men (Eth. i\ . x 8 et ns errt/ieXem TU>V
VTTO 6cov yivfrai, uxntfp douf i), denied that there could be any
av6pa>irivu>v
friendship between God and man, both on account of the inequality, and
because God has no need of a friend, Eth. N. 9, Eth. End. VII 12, J/. vm
J/. II 11 UTOTTOV
yap ai> t ir) fi TIS (âLrf (piXtlv TOV At a.
cum enim naturae: while asserting the perfection of the divine

nature, he at the same time (idem, cf. 30) denies to it the attribute of
kindness, and thereby does away with that which is the essential character
istic of a perfect nature Heind. reads dicit after Walker, but that would.
imply the identity of the two actions, in asserting he denies For the .
asyndeton, cf. TO.
quid praestantius bonitate: a Stoic utterance, as we learn from

Plut. M, 10iO, ov yap adavarov KOI naKapiov /AOVOV, aXXa KCU <$>i\av6punrov
KCU Krjftffj.oviKi iv K.n\ w(/>e Xi/ioi TrpoXa/x/Sfii/ffTât <ai vofla-dai TOV dtov.
amari: used of the feeling, diligi of the judgment.

Ch. XLIV. so Se sometimes, where
censent auteni : we might expect
yap, giving a sort of side explanation instead of a reason ; they hold, you
know Enhn is reserved to give the proof of mclius.
.
sapientes sapientibus amicos. Schwencke (p. 60) quotes Stob. Ed.

11 204 TTuvras roiis (rnov8aiovs o>$eXe(V dXX^ Xovs ovrt (piXovs UVTO.S d\\y\cav 1
TrdiTo)? ovre vvovs...napa TO fJ.rjTf KaTaXafj.fiai>f(rt)ai p.i]Tf ev TUVTU> KdTOLKf^v

Tona>.
tvvorjTiK&g ^fVToiyt irpos dXX^Xour SiaKtlcrdat KOI 0iXi)ccoy, cf. Sext.
Emp. ix 131, Zeller Stoics, p. tr., on the Stoical view of friendship,
2!)>s
Arist. Eth. vm 7.
nihil est So Lad. 28 nihil est enim amabilius virtute, nihil

diligetur.
quod magi* ad dilii/endum,quippe cumpropter virtutem et probitatem
alliciat
con etium quos numquam ridimus quodam modo diligamus with Seyffert s n.
who quotes Eurip. Fr. ap. 1 or.son Adt\ p. 27 yap avftpa, KCLV ficas <ro0oi/
vairj xpovos, K(ii>

jjirjnoT ocrtTois etcr/Sco, xpiVco (piXov. Cf. Off. I
55, II 17.
BOOK I CH. XLIV 12J. 227
quid mail datis: what mischief you cause (=mali quid afert ista
sentential Tusc. a colloquial expression, so haut paternum istuc
i 82),
dedisti Ter. Adelph. in 4 4, and malum dare frequently.
122. in hnbecillitate ponitis. Cf. Diog. L. x 77 ov yap O-VÛ>VOIKTI
npayii.a.Ttia.1 K.CU (ppovrides

Koi opyal KOI âptrey /ia<apior/;ri, aXX a<r6fVfiq KOI
(po/3a) Atai TrpocrSevcret T<av

TrXrjcriov ratJra yiverai, Lael. 29 quam (benevo-
lentiam) si qui putant ab imbecillitate projicisci, ut sit per quern assequatur
quod quisque desideret, humilem sane relinquunt et minime generosum, ut ita
dicam, ortum amicitiae.

vim et naturam deorum little more than a periphrasis for TO 6dov
:
as iu Nagelsb. Stil.
32, cf. 3 2 d, Beier on Off. I 18 honesti naturam vim-
que; setting aside the Gods and their attributes .
ne homines quidem do you think that even in the case of men it is

:
true, that they would have been devoid of kindness, if it had not been for
their weakness?
nisi essent futures fuisse: oral. obi. for the direct nisi essentfuis-
sent, see Roby 1784, Madv. 381, 409.
ista amicitia on the attraction (ista for istud) cf. 67.
:
mercatura suarum. Cf. Zeller Stoics, p. 465 tr., on the Epicurean

view of friendship, who quotes Ep. ap. Diog. L. x 120 rf/v 8ia ras <pi\iav
Xpfias yivfcrdai, 8dv fjifivoi TrpoKardp^fcrâi, (Twia-Tacrdai tie avTr/v Kara KOI-
vwiav fv rais j/Soi/alj, Fin. I 66, II 78. In the parallel passage of Lael. 31,
we read neque cnim beneficium feneramur sed natura propensi ad liberali-
tatem sumus, where SeyiFert quotes fin. n 117 (kindness done from inter
ested motives a feneratio not a beneficium}, Sen. Ep. 9 ista, quam tu
is
describis, negotiatio est, non amicitia. On the change of person, wr here the
subject is indefinite (nos suarum), see 84 sibi displicere.
123. at etiam liber est :
recurring to 115.
ludimur: cf. 113, in 3.
non tarn faceto cf. n 46 hie quam volet Ep. jocetur, homo non aptissi-
:
mus ad jocandum, n 74 salem istum, quo caret vestra natio, irridendis nobis
nolitote consumere foil., Div. II 40 deosjocandi causa induxit perlucidos.
familiaris Posidonius. He was sent as ambassador from Rhodes to
Rome B.C. 86 ;
Cic. attended his lectures at Rhodes B.C. 78, where Pompey
also visited him on two occasions. Cic. in vain urged him to write a
panegyric on his consulship. The fragments have been collected by

Bake.
invidiae detestandae: deprecating odium . So Cat. i 27 ut a me
patriae querimoniam detester et deprecer, lit. to call the Gods to avert .
tarn desipiens fuisset. Strictly speaking this should have been ex

pressed in the Inf. as a part of the argument of P. See Madv. Fin. in 50.
exilem : emaciated .
f
omnino: summing up, in a word .
22S BOOK I CH. XLIV 124.
124. valeat: goodbye to him ,

cf. Ter. Andr. iv 2 13 valeant qui
inter nosdiscidium volunt, Hor. Ep. n 1 180 valeat res ludicra. Cic. uses
the Greek equivalent Att. vni 8 at ilia tibi, TroXXa x a ^P (lv r 
diccns,
pergit Brundisium, so Fam. vn 33 multam salutem ct foro dicain cf
curiae.
quid enim propitius sit for why should I offer the usual prayer
: ]
Cf. the formula in Cato R. 11. 141 Mars pater, te precor quaesoque, uti sics
rol ens propitius mihi domo familiaeqm nostrae.
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With a Metrical Translation, Notes and Introduction, by E. H.
PALMER, M.A., Barrister-at-Law of the Middle Temple, late Lord
Almoner s Professor of Arabic, formerly Fellow of St John s College,
Cambridge. 2 vols. Crown 4to.
Vol. I. The ARABIC TEXT. ios. 6d.
Vol. II. ENGLISH TRANSLATION, ios. 6d.

"
We have no hesitation in saying that in remarked, by not unskilful imitations of the

both Prof. Palmer has made an addition to Ori- styles of several of our own favourite poets,
ental literature for which scholars should be living and dead." Saturday Review.
grateful and that, while his knowledge of
;
This sumptuous edition of the poems of
"
Arabic is a sufficient guarantee for his mastery Beha-ed-dm Zoheir is a very welcome addition
of the original, his English compositions are to the small series of Eastern poets accessible
distinguished by versatility, command of Ian- to readers who are not Orientalists." Aca-
guage, rhythmical cadence, and, as we have demy.
THE CHRONICLE OF JOSHUA THE STYLITE, com

posed in Syriac A.D. 507, with an English translation and notes, by the
late W. WRIGHT, LL.D., Professor of Arabic. Demy 8vo. ios. 6d.
Die lehrreiche kleine Chronik Josuas hat
"
ein Lehrmittel furden syrischen Unterricht es ;
nach Assemani und Martin in Wright einen erscheint auch gerade zur rechten Zeit, da die
drittenBearbeiter gefunden, der sich um die zweite Ausgabe von Roedigers syrischer Chres-
Emendation des Textes wie um die Erklarung tomathie im Buchhandel vollstandig vergriffen
der Realitn wesentlich verdient gemacht hat und diejenige von Kirsch-Bernstein nur noch
. Ws. Josua-Ausgabe ist eine sehr dankens-
. . in wenigen Exemplaren vorhanden ist."
werte Gabe und besonders empfehlenswert als Deutsche Litteraturzeitung.
KALILAH AND DIMNAH, OR, THE FABLES OF

BIDPAI being an account of their literary history, together with
;
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FALCONER, M.A., late Lord Almoner s Professor of Arabic in the
University of Cambridge. Demy 8vo. 6d. "js.
NALOPAKHYANAM, OR, THE TALE OF NALA ;
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Classical Students, by J. PEILE, Litt.D., Master of Christ s College.
Demy 8vo. 12^.
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unnecessary to state how the com-

"It is those concerned in it on the result. Mr Ben-
. .
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placed in Mr Bendall s hands from the cha- ; Oriental scholars, and we hope he may have
racter of his work it is evident the selection before him a long course of successful labour in
was judicious, and we may fairly congratulate the field he has chosen." Athenaum.
THE HISTORY OF ALEXANDER THE GREAT,

being the Syriac version of the Pseudo-Callisthenes. Edited from
Five Manuscripts, with an English Translation and Notes, by
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Ai>c Maria Lane.
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GREEK AND LATIN CLASSICS, &c.
SOPHOCLES: The Plays and Fragments, with Critical

Notes. Commentary, and Translation in English Prose, by R. C.
JEBH, Litt.D., LL.D., Regius Professor of Greek in the University of
Cambridge.
Parti. Oedipus Tyrannus. Demy 8vo. New Edition, \2s.6d.
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"Prof.
Jebb
can only speak with admiration. Thorough not only with Sophocles and all the best of
scholarship combines with taste, erudition, and ancient Hellenic life and thought, but also with
boundless industry to make this first volume a modern European culture, constitutes him an
pattern of editing. The work is made com- ideal interpreter between the ancient writer
plete by a prose translation, upon pages alter- and the modern reader." Atkcntrjiin.
nating with the text, of which we may say It would be difficult to praise this third in-
"
shortly that it displays sound judgment and stalment of Professor Jebb s unequalled edition
taste, without sacrificing precision to poetry of of Sophocles too warmly, and it is almost a
expression." The Times. work of supererogation to praise it at all. It is
Jebb s edition of Sophocles is
"Professor equal, at least, and perhaps superior, in merit,
already so fully established, and has received to either of his previous instalments and when ;
such appreciation in these columns and else- this is said, all is said. Yet we cannot refrain
where, that we have judged this third volume from formally recognising once more the con-
when we have said that it is of a piece with summate Greek scholarship of the editor, and
the others. The whole edition so far exhibits from once more doing grateful homage to his
perhaps the most complete and elaborate edit- masterly tact and literary skill, and to his un-
orial work which has ever appeared." Satur- wearied and marvellous industry." Spectator,
day Review.
AESCHYLI FABULAE. IKETIAES XOH<K)POI IN

LIBRO MEDICEO MENDOSE SCRIPTAE EX VV. DD.
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Notes by the same Editor. Crown Svo. js. 6d.
ARISTOTLE. HEPI ^TXHS. ARISTOTLE S PSY

CHOLOGY, Greek and English, with Introduction and Notes,
in
by EDWIN WALLACE, M.A., late Fellow and Tutor of Worcester
College, Oxford. Demy Svo. iSs.
notes are exactly what such notes
"The
"
Wallace s Bearbeitung der Aristotelischen

ought to be, helps to the student, not mere Psychologic das Werk einesdenkenden und
ist
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parts of the notes are neither critical nor lite- dcr neueren Litteratur zu densel-
teils atich in
rary, but philosophical and expository of the

ben belesenen Mannes Der schwachste . . .
thought, and of the connection of thought, in Teil der Arbeit ist der kritische Aber in . . .
the treatise itself. In this relation the notes are alien diesen Dingen liegt auch nach der Ab-
invaluable. Of the translation, it may be said sicht des Verfassers nicht der Schwerpunkt
that an English reader may fairly master by seiner Arbeit, sondern." Prof. Suscmihl in
means of it this great treatise of Aristotle." rhilologische Wochenschrift.
Spectator.
London: C. J. CT.AY &* Snxs, Cambridge University Press

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ARISTOTLE. HEP] AlKAIOSTNH^. THE FIFTH

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by the M. COPE, Fellow of Trinity College, Cambridge, re
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taiued in the Rhetoric of Aristotle, to Mr Cope s supplementing, and completing he has done
edition he must go." Academy. exceedingly well." Examiner,
PINDAR. OLYMPIAN AND PYTHIAN ODES. With

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and J. E. SANDYS, Litt.D. Fellow and Tutor of St John s College,
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throughout the higher schools of the country. general study of these speeches in schools
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vigorous examples of the great orator s style, in his running commentary." Spectator.
PLATO S PHjEUO, literally translated, by the late E. M.

COPE, Fellow of Trinity College, Cambridge, revised by HENRY
JACKSON, Litt.D., Fellow of Trinity College. Demy Svo. 5.5-.
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justice done to its criticism, interpretation, versity Press. In the notes Mr Sandys has more
and archaeological illustration, whether for the than sustained his well-earned reputation as a
young student or the more advanced scholar. careful and learned editor, and shows consider-
The Cambridge Public Orator may be said to able advance in freedom and lightness of style.
have taken the lead in issuing a complete edi- . . . Under such circumstances it is superfluous
tion of a Greek play, which is destined perhaps to say that for the purposes of teachers and ad-
to gain redoubled favour now that the study of vanced students this handsome edition far sur-
ancient monuments has been applied to its il- passes all its predecessors." Athenceutn.
"
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STEIN, Litt. D., Phil. D., Reader in Classical Archaeology in the
University of Cambridge. Royal Svo. With numerous Illustrations.
1 6 Plates. Buckram, 30^.
His book will be universally welcomed as Essays on the Art of Pheidias form an
" "
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thorough knowledge of the style of Pheidias." work. Taking it for the illustrations alone,
. . .
Tlie Academy. it is an exceedingly fascinating book." Times.
AN INTRODUCTION TO GREEK EPIGRAPHY.

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isone on which great pains and much learning ing and scholarship." Academy.
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MATHEMATICS, PHYSICAL SCIENCE, &c.

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of the

The Univ. ofM3ambridge through

WITH INTRODUCTION AND COMMENTARY

JOSEPH B. MAYOR, M.A.,

A NEW COLLATION OF SEVERAL OF THE ENGLISH MSS.

FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE.

AT THE UNIVERSITY PRESS.

[The rights of translation and reproduction are reserved.]

PH1NTKI) HY C .!.(LAY, MA.

QUI PRIMUS PUERILEM MIHI MENTEM

QUO ET IPSE PUER FLAGRABAT

AXTIQUITATIS AMORE IMBUIT,

HIC GRATI LABORIS FRUCTUS

est, qui sunt de natura dconim, et hac disputations id maxime cijimu?;.

Multum cnim ct nobismet ?}Ws et nostris profuturi videbamur, si cam fun-

toUcnda rdigio tollitur. jYam ct majorum instituta tueri sacris caerimoniis-

que rctinendis sapicntis est, et esse praentctntcm aliquam acternamque natu-

tionis stirpcs omncs ejiciendae. Cic. De Dii in. II 148.

IN bringing out the First Volume of my edition of

thanks to the Syndics of the University Press for

having undertaken its publication, and both to them

College, Cambridge, for the use of the collations

of various English MSS. made .

and placed by him in the hands of the Syndicate ;

also to Mr Samuel Allen of Dublin for the loan of

two valuable MSS., an account of which is

further to acknowledge witli my hearty thanks the

passing through the press, especially to my brother,

the Pcev. John K B. Mayor, Professor of Latin

at Cambridge, and to my former pupil, Mr II. P.

Richards, now Fellow and Tutor of Wadham College,

editions of the Academica and other works of Cicero,

and to my old and valued friend Mr H. J.

is only imperfectly represented by the additions and

of those supplied by Mr Roby, and J. S. Ji., in the

case of those supplied by Mr Reid. Many of my own

have been, in deference to their candid and searching

The remaining- volume will, I hope, be completed

Historical Sketch of Greek Philosophy ix xxxvii

(2) Analysis of Book I. xxxvii xxxix

(3) Dramatis Personae xl xlii

(4) Sources of Book I. . . . . . xlii liv

(5) Text and Orthography liv Ixvii

Appendix on Davies MSS Ixvii Ixx

Explanation of Symbols .... Ixx, Ixxi

Text of Book I. with Critical Notes 143

Commentary on Book 1 65 228

1. HISTORICAL SKETCH OF GREEK PHILOSOPHY FEOM

As Cicero continually refers to the views of earlier philosophers, it

seems desirable here to give a short preliminary sketch, which may

Hitter and Preller, Historia Pliilosophiae Graecae et Eomanae ex fontium

Zeller, History of Greek Philosophy.

superiority to sense, as opposed to the Ionic ideal of free growth, of

suggested the idea of development under the form of a personal

history of a number of supernatural beings variously related to

observing that moisture is essential toanimal and vegetable life:

things are full of God, and in agreement with this he is reported to

found this not in Water, but in the aireipov, matter indeterminate

infinite, which we may regard as bearing the same relation to