[§75]. Videorne: = nonne videor, as videsne = nonne vides. Imitari numquam nisi: a strange expression for which Manut. conj. imitari? num quem, etc., Halm nullum unquam in place of numquam. Bait. prints the reading of Man., which I think harsher than that of the MSS. Minutos: for the word cf. Orat. 94, also De Div. I. 62 minuti philosophi, Brut. 256 minuti imperatores. Stilponem, etc.: Megarians, see R. and P. 177—182. σοφισματα: Cic. in the second edition probably introduced here the translation cavillationes, to which Seneca Ep. 116 refers, cf. Krische, p. 65. Fulcire porticum: "to be the pillar of the Stoic porch". Cf. the anonymous line ει μη γαρ ην Χρυσιππος, ουκ αν ην Στοα. Quae in consuetudine probantur: n. on [87]. Nisi videret: for the tense of the verb, see Madv. Gram. 347 b, obs. 2.
[§76]. Quid ... philosophi: my reading is that of Durand approved by Madv. and followed by Bait. It is strange that Halm does not mention this reading, which only requires the alteration of Cyrenaei into Cyrenaici (now made by all edd. on the ground that Cyrenaeus is a citizen of Cyreno, Cyrenaicus a follower of Aristippus) and the insertion of tibi. I see no difficulty in the qui before negant, at which so many edd. take offence. Tactu intimo: the word ‛αφη I believe does not occur in ancient authorities as a term of the Cyrenaic school; their great word was παθος. From [143] (permotiones intimas) it might appear that Cic. is translating either παθος or κινησις. For a clear account of the school see Zeller's Socrates, for the illustration of the present passage pp 293—300 with the footnotes. Cf. also R. and P. 162 sq. Quo quid colore: cf. Sext. A.M. VII. 191 (qu. Zeller Socrates 297, R. and P. 165). Adfici se: = πασχειν. Quaesieras: note the plup. where Eng. idiom requires the perfect or aorist. Tot saeculis: cf. the same words in [15]. Tot ingeniis tantisque studiis: cf. summis ingeniis, maximis studiis in [15]. Obtrectandi: this invidious word had been used by Lucullus in [16]; cf. also I. [44].
[§77]. Expresserat: "had put into distinct shape". Cf. [7] and I. [19]. Exprimere and dicere are always sharply distinguished by Cic., the latter merely implying the mechanic exercise of utterance, the former the moulding and shaping of the utterance by conscious effort; cf. esp. Orat. 3, 69, and Ad Att. VIII. 11, 1; also De Or. I. 32, De Div. I. 79, qu. by Krebs and Allgayer. The conj. of Dav. exposuerat is therefore needless. Fortasse: "we may suppose". Nec percipere, etc.: cf. [68], n. Tum illum: a change from ille, credo (sc. respondit), the credo being now repeated to govern the infin. For the constr. after ita definisse cf. M.D.F. II. 13 (who quotes exx.); also the construction with ita iudico in [113]. Ex eo, quod esset: cf. [18], n. Effictum: so Manut. for MSS. effectum, cf. [18]. Ab eo, quod non est: the words non est include the two meanings "is non existent," and "is different from what it seems to be"—the two meanings of falsum indeed, see n. on [47]. Eiusdem modi: cf. [40], [84]. MSS. have eius modi, altered by Dav. Recte ... additum: the semicolon at Arcesilas was added by Manutius, who is followed by all edd. This involves taking additum = additum est, an ellipse of excessive rarity in Cic., see Madv. Opusc. I. 448, D.F. I. 43, Gram. 479 a. I think it quite possible that recte consensit additum should be construed together, "agreed that the addition had been rightly made." For the omission of esse in that case cf. Madv. Gram. 406, and such expressions as dicere solebat perturbatum in [111], also ita scribenti exanclatum in [108]. Recte, which with the ordinary stopping expresses Cic.'s needless approval of Arcesilas' conduct would thus gain in point. Qy, should concessit be read, as in [118] concessisse is now read for MSS. consensisse? A vero: cf. [41].
[§78]. Quae adhuc permanserit: note the subj., "which is of such a nature as to have lasted". Nam illud ... pertinebat: by illud is meant the argument in defence of εποχη given in [67]; by nihil ... pertinebat nothing more is intended than that there was no immediate or close connection. Cf. the use of pertinere in D.F. III. 55. Clitomacho: cf. n. on [59].
[§§79]—[90]. Summary You are wrong, Lucullus, in upholding your cause in spite of my arguments yesterday against the senses. You are thus acting like the Epicureans, who say that the inference only from the sensation can be false, not the sensation itself ([79], [80]). I wish the god of whom you spoke would ask me whether I wanted anything more than sound senses. He would have a bad time with me. For even granting that our vision is correct how marvellously circumscribed it is! But say you, we desire no more. No I answer, you are like the mole who desires not the light because he is blind. Yet I would not so much reproach the god because my vision is narrow, as because it deceives me ([80], [81]). If you want something greater than the bent oar, what can be greater than the sun? Still he seems to us a foot broad, and Epicurus thinks he may be a little broader or narrower than he seems. With all his enormous speed, too, he appears to us to stand still ([82]). The whole question lies in a nutshell; of four propositions which prove my point only one is disputed viz. that every true sensation has side by side with it a false one indistinguishable from it ([83]). A man who has mistaken P. for Q. Geminus could have no infallible mode of recognising Cotta. You say that no such indistinguishable resemblances exist. Never mind, they seem to exist and that is enough. One mistaken sensation will throw all the others into uncertainty ([84]). You say everything belongs to its own genus this I will not contest. I am not concerned to show that two sensations are absolutely similar, it is enough that human faculties cannot distinguish between them. How about the impressions of signet rings? ([85]) Can you find a ring merchant to rival your chicken rearer of Delos? But, you say, art aids the senses. So we cannot see or hear without art, which so few can have! What an idea this gives us of the art with which nature has constructed the senses! ([86]) But about physics I will speak afterwards. I am going now to advance against the senses arguments drawn from Chrysippus himself ([87]). You said that the sensations of dreamers, drunkards and madmen were feebler than those of the waking, the sober and the sane. The cases of Ennius and his Alcmaeon, of your own relative Tuditanus, of the Hercules of Euripides disprove your point ([88], [89]). In their case at least 'mind and eyes agreed. It is no good to talk about the saner moments of such people; the question is, what was the nature of their sensations at the time they were affected? ([90])
[§79]. Communi loco: τοπω, that of blinking facts which cannot be disproved, see [19]. Quod ne [id]: I have bracketed id with most edd. since Manut. If, however, quod be taken as the conjunction, and not as the pronoun, id is not altogether insupportable. Heri: cf. Introd. [55]. Infracto remo: n. on [19]. Tennyson seems to allude to this in his "Higher Pantheism"—"all we have power to see is a straight staff bent in a pool". Manent illa omnia, iacet: this is my correction of the reading of most MSS. maneant ... lacerat. Madv. Em. 176 in combating the conj. of Goer. si maneant ... laceratis istam causam, approves maneant ... iaceat, a reading with some MSS. support, adopted by Orelli. I think the whole confusion of the passage arises from the mania of the copyists for turning indicatives into subjunctives, of which in critical editions of Cic. exx. occur every few pages. If iacet were by error turned into iaceret the reading lacerat would arise at once. The nom. to dicit is, I may observe, not Epicurus, as Orelli takes it, but Lucullus. Trans. "all my arguments remain untouched; your case is overthrown, yet his senses are true quotha!" (For this use of dicit cf. inquit in [101], [109], [115]). Hermann approves the odd reading of the ed. Cratandriana of 1528 latrat. Dav. conjectured comically blaterat iste tamen et, Halm lacera est ista causa. Habes: as two good MSS. have habes et eum, Madv. Em. 176 conj. habet. The change of person, however, (from dicit to habes) occurs also in [101]. Epicurus: n. on [19].
[§80]. Hoc est verum esse: Madv. Em. 177 took verum as meaning fair, candid, in this explanation I concur. Madv., however, in his critical epistle to Orelli p. 139 abandoned it and proposed virum esse, a very strange em. Halm's conj. certum esse is weak and improbable. Importune: this is in one good MS. but the rest have importata, a good em. is needed, as importune does not suit the sense of the passage. Negat ... torsisset: for the tenses cf. [104] exposuisset, adiungit. Cum oculum torsisset: i.e. by placing the finger beneath the eye and pressing upwards or sideways. Cf. Aristot. Eth. Eud. VII. 13 (qu. by Dav.) οφθαλμους διαστρεψαντα ‛ωστε δυο το ‛εν φανηναι. Faber qu. Arist. Problemata XVII. 31 δια τι εις το πλαγιον κινουσι τον οφθαλμον ου (?) φαινεται δυο το ‛εν. Also ib. XXXI. 3 inquiring the reason why drunkards see double he says ταυτο τουτο γιγνεται και εαν τις κατωθεν πιεση τον οφθαλμον. Sextus refers to the same thing P.H. I. 47, A.M. VII. 192 (‛ο παραπιεσας τον οφθαλμον) so Cic. De Div. II. 120. Lucretius gives the same answer as Timagoras, propter opinatus animi (IV. 465), as does Sext. A.M. VII. 210 on behalf of Epicurus. Sed hic: Bait. sit hic. Maiorum: cf. [143]. Quasi quaeratur: Carneades refused to discuss about things in themselves but merely dealt with the appearances they present, το γαρ αληθες και το ψευδες εν τοις πραγμασι συνεχωρει (Numen in Euseb. Pr. Eu. XIV. 8). Cf. also Sext. P.H. I. 78, 87, 144, II. 75. Domi nascuntur: a proverb used like γλαυκ' εσ' Αθηνας and "coals to Newcastle," see Lorenz on Plaut. Miles II. 2, 38, and cf. Ad Att. X. 14, 2, Ad Fam. IX. 3. Deus: cf. [19]. Audiret ... ageret: MSS. have audies ... agerent. As the insertion of n in the imp. subj. is so common in MSS. I read ageret and alter audies to suit it. Halm has audiret ... ageretur with Dav., Bait. audiet, egerit. Ex hoc loco video ... cerno: MSS. have loco cerno regionem video Pompeianum non cerno whence Lipsius conj. ex hoc loco e regione video. Halm ejects the words regionem video, I prefer to eject cerno regionem. We are thus left with the slight change from video to cerno, which is very often found in Cic., e.g. Orat. 18. Cic. sometimes however joins the two verbs as in De Or. III. 161. O praeclarum prospectum: the view was a favourite one with Cic., see Ad Att. I. 13, 5.
[§81]. Nescio qui: Goer. is quite wrong in saying that nescio quis implies contempt, while nescio qui does not, cf. Div. in qu. Caec. 47, where nescio qui would contradict his rule. It is as difficult to define the uses of the two expressions as to define those of aliquis and aliqui, on which see [61] n. In Paradoxa 12 the best MSS. have si qui and si quis almost in the same line with identically the same meaning Dav. quotes Solinus and Plin. N.H. VII. 21, to show that the man mentioned here was called Strabo—a misnomer surely. Octingenta: so the best MSS., not octoginta, which however agrees better with Pliny. Quod abesset: "whatever might be 1800 stadia distant," aberat would have implied that Cic. had some particular thing in mind, cf. Madv. Gram. 364, obs. 1. Acrius: οξυτερον, Lamb. without need read acutius as Goer. did in [69]. Illos pisces: so some MSS., but the best have ullos, whence Klotz conj. multos, Orelli multos illos, omitting pisces. For the allusion to the fish, cf. Acad. Post. fragm. [13]. Videntur: n. on [25]. Amplius: cf. [19] non video cur quaerat amplius. Desideramus: Halm, failing to understand the passage, follows Christ in reading desiderant (i.e. pisces). To paraphrase the sense is this "But say my opponents, the Stoics and Antiocheans, we desire no better senses than we have." Well you are like the mole, which does not yearn for the light because it does not know what light is. Of course all the ancients thought the mole blind. A glance will show the insipidity of the sense given by Halm's reading. Quererer cum deo: would enter into an altercation with the god. The phrase, like λοιδορεσθαι τινι as opposed to λοιδορειν τινα implies mutual recrimination, cf. Pro Deiotaro 9 querellae cum Deiotaro. The reading tam quererer for the tamen quaereretur of the MSS. is due to Manut. Navem: Sextus often uses the same illustration, as in P.H. I. 107, A.M. VII. 414. Non tu verum testem, etc.: cf. [105]. For the om. of te before habere, which has strangely troubled edd. and induced them to alter the text, see n. on I. [6].
[§82]. Quid ego: Bait. has sed quid after Ernesti. Nave: so the best MSS., not navi, cf. Madv. Gram. 42. Duodeviginti: so in [128]. Goer. and Roeper qu. by Halm wished to read duodetriginta. The reff. of Goer. at least do not prove his point that the ancients commonly estimated the sun at 28 times the size of the earth. Quasi pedalis: cf. D.F. I. 20 pedalis fortasse. For quasi = circiter cf. note on [74]. Madv. on D.F. I. 20 quotes Diog. Laert. X. 91, who preserves the very words of Epicurus, in which however no mention of a foot occurs, also Lucr. V. 590, who copies Epicurus, and Seneca Quaest. Nat. I. 3, 10 (solem sapientes viri pedalem esse contenderunt). Madv. points out from Plut. De Plac. Phil. II. 21, p. 890 E, that Heraclitus asserted the sun to be a foot wide, he does not however quote Stob. Phys. I. 24, 1 ‛ηλιον μεγεθος εχειν ευρος ποδος ανθρωπειου, which is affirmed to be the opinion of Heraclitus and Hecataeus. Ne maiorem quidem: so the MSS., but Goer. and Orelli read nec for ne, incurring the reprehension of Madv. D.F. p. 814, ed 2. Nihil aut non multum: so in D.F. V. 59, the correction of Orelli, therefore, aut non multum mentiantur aut nihil, is rash. Semel: see [79]. Qui ne nunc quidem: sc. mentiri sensus putat. Halm prints quin, and is followed by Baiter, neither has observed that quin ne ... quidem is bad Latin (see M.D.F. V. 56). Nor can quin ne go together even without quidem, cf. Krebs and Allgayer, Antibarbarus ed. 4 on quin.
[§83]. In parvo lis sit: Durand's em. for the in parvulis sitis of the MSS., which Goer. alone defends. Quattuor capita: these were given in [40] by Lucullus, cf. also [77]. Epicurus: as above in [19], [79] etc.