[§109]. In navigando: cf. [100]. In conserendo: Guretus interprets "εν τω φυτυεσθαι τον αγρον," and is followed by most commentators, though it seems at least possible that manum is to be understood. For the suppressed accus. agrum cf. n. on tollendum in [148]. Sequere: the fut. not the pres. ind., cf. [61]. Pressius: cf. [28]. Reprehensum: sc. narrasti. Id ipsum: = nihil posse comprehendi. Saltem: so in [29]. Pingue: cf. Pro Archia 10. Sibi ipsum: note that Cic. does not generally make ipse agree in case with the reflexive, but writes se ipse, etc. Convenienter: "consistently". Esse possit: Bait. posset on the suggestion of Halm, but Cic. states the doctrine as a living one, not throwing it back to Antiochus time and to this particular speech of Ant. Ut hoc ipsum: the ut follows on illo modo urguendum above. Decretum quod: Halm followed by Bait. gives quo, referring to altero quo neget in [111], which however does not justify the reading. The best MSS. have qui. Et sine decretis: Lamb. gave nec for et, but Dav. correctly explains, "multa decreta habent Academici, non tamen percepta sed tantum probabilia."
[§110]. Ut illa: i.e. the decreta implied in the last sentence. Some MSS. have ille, while Dav. without necessity gives alia. Sic hoc ipsum: Sext. then is wrong is saying (P.H. I. 226) that the Academics διαβεβαιουνται τα πραγματα ειναι ακαταληπτα, i.e. state the doctrine dogmatically, while the sceptics do not. Cognitionis notam: like nota percipiendi, veri et falsi, etc. which we have already had. Ne confundere omnia: a mocking repetition of Lucullus phrase, cf. [58]. Incerta reddere: cf. [54]. Stellarum numerus: another echo of Lucullus; see [32]. Quem ad modum ... item: see Madv. on D.F. III. 48, who quotes an exact parallel from Topica 46, and sicut ... item from N.D. I. 3, noting at the same time that in such exx. neither ita nor idem, which MSS. sometimes give for item, is correct.
[§111]. Dicere ... perturbatum: for om. of esse cf. [108], etc. Antiochus: this Bait. brackets. Unum ... alterum: cf. [44]. Esse quaedam in visis: it was not the esse but the videri, not the actual existence of a difference, but the possibility of that difference being infallibly perceived by human sense, that the Academic denied. Cernimus: i.e. the probably true and false. Probandi species: a phenomenal appearance which belongs to, or properly leads to qualified approval.
[§§112]—[115]. Summary. If I had to deal with a Peripatetic, whose definitions are not so exacting, my course would be easier; I should not much oppose him even if he maintained that the wise man sometimes opines ([112]). The definitions of the real Old Academy are more reasonable than those of Antiochus. How, holding the opinions he does, can he profess to belong to the Old Academy? ([113]) I cannot tolerate your assumption that it is possible to keep an elaborate dogmatic system like yours free from mistakes ([114]). You wish me to join your school. What am I to do then with my dear friend Diodotus, who thinks so poorly of Antiochus? Let us consider however what system not I, but the sapiens is to adopt ([115]).
[§112]. Campis ... exsultare ... oratio: expressions like this are common in Cic., e.g. D.F. I. 54, De Off. I. 61, Orat. 26; cf. also Aug. Cont. Ac. III. 5 ne in quaestionis campis tua eqitaret oratio. Cum Peripatetico: nothing that Cic. states here is at discord with what is known of the tenets of the later Peripatetics; cf. esp. Sext. A.M. VII. 216—226. All that Cic. says is that he could accept the Peripatetic formula, putting upon it his own meaning of course. Doubtless a Peripatetic would have wondered how a sceptic could accept his formulae; but the spectacle of men of the most irreconcilable opinions clinging on to the same formulae is common enough to prevent us from being surprised at Cicero's acceptance. I have already suggested (n. on [18]) that we have here a trace of Philo's teaching, as distinct from that of Carneades. I see absolutely no reason for the very severe remarks of Madvig on D.F. V. 76, a passage which very closely resembles ours. Dumeta: same use in N.D. I. 68, Aug. Cont. Ac. II. 6; the spinae of the Stoics are often mentioned, e.g. D.F. IV. 6. E vero ... a falso: note the change of prep. Adhiberet: the MSS. are confused here, and go Halm reads adderet, and Bait. follows, while Kayser proposes adhaereret, which is indeed nearer the MSS.; cf. however I. [39] adhiberet. Accessionem: for this cf. [18] and [77]. Simpliciter: the opposite of subtiliter; cf. simpliciter—subtilitas in I. [6]. Ne Carneade quidem: cf. [59], [67], [78], [148].
[§113]. Sed qui his minor est: given by Halm as the em. of Io. Clericus for MSS. sed mihi minores. Guietus gave sed his minores, Durand sed minutior, while Halm suggests sed minutiores. I conj. nimio minares, which would be much nearer the MSS.; cf. Lucr. I. 734 inferiores partibus egregie multis multoque minores. Tale verum: visum omitted as in D.F. V. 76. Incognito: cf. [133]. Amavi hominem: cf. Introd. p. [6]. Ita iudico, politissimum; it is a mistake to suppose this sentence incomplete, like Halm, who wishes to add eum esse, or like Bait., who with Kayser prints esse after politissimum. Cf. [108] ita scribenti, exanclatum, and the examples given from Cic. by Madv. on D.F. II. 13. Horum neutrum: cf. [77] nemo. Utrumque verum: Cic. of course only accepts the propositions as Arcesilas did; see [77].
[§114]. Illud ferre: cf. [136]. Constituas: this verb is often used in connection with the ethical finis; cf. [129] and I. [19]. Idemque etiam: Krebs and Allgayer (Antibarbarus, ed. 4) deny that the expression idem etiam is Latin. One good MS. here has atque etiam, which Dav. reads; cf. however Orat. 117. Artificium: = ars, as in [30]. Nusquam labar: cf. [138] ne labar. Subadroganter: cf. [126].
[§115]. Qui sibi cum oratoribus ... rexisse: so Cic. vary often speaks of the Peripatetics, as in D.F. IV. 5, V. 7. Sustinuero: cf. [70]. Tam bonos: Cic. often speaks of them and of Epicurus in this patronising way; see e.g. T.D. II. 44, III. 50, D.F. I. 25, II. 81. For the Epicurean friendships cf. esp. D.F. I. 65. Diodoto: cf. Introd. p. [2]. Nolumus: Halm and Bait., give nolimus; so fine a line divides the subjunctive from the indicative in clauses like these that the choice often depends on mere individual taste. De sapiente loquamur: n. on [66].
[§§116]—[128]. Summary. Of the three parts of philosophy take Physics first. Would your sapiens swear to the truth of any geometrical result whatever? ([116]) Let us see which one of actual physical systems the sapiens we are seeking will select ([117]). He must choose one teacher from among the conflicting schools of Thales, Anaximander, Anaximenos, Anaxagoras, Xenophanes, Leucippus, Democritus, Empedocles, Heraclitus, Melissus, Plato and Pythagoras. The remaining teachers, great men though they be, he must reject ([118]). Whatever system he selects he must know absolutely; if the Stoic, he must believe as strongly in the Stoic theology as he does in the sunlight. If he holds this, Aristotle will pronounce him mad; you, however, Lucullus, must defend the Stoics and spurn Aristotle from you, while you will not allow me even to doubt ([119]). How much better to be free, as I am and not compelled to find an answer to all the riddles of the universe! ([120]) Nothing can exist, say you, apart from the deity. Strato, however, says he does not need the deity to construct the universe. His mode of construction again differs from that of Democritus. I see some good in Strato, yet I will not assent absolutely either to his system or to yours ([121]). All these matters lie far beyond our ken. We know nothing of our bodies, which we can dissect, while we have not the advantage of being able to dissect the constitution of things or of the earth to see whether she is firmly fixed or hovers in mid air ([122]). Xenophanes, Hicetas, Plato and Epicurus tell strange things of the heavenly bodies. How much better to side with Socrates and Aristo, who hold that nothing can be known about them! ([123]) Who knows the nature of mind? Numberless opinions clash, as do those of Dicaearchus, Plato and Xenocrates. Our sapiens will be unable to decide ([124]). If you say it is better to choose any system rather than none, I choose Democritus. You at once upbraid me for believing such monstrous falsehoods ([125]). The Stoics differ among themselves about physical subjects, why will they not allow me to differ from them? ([126]) Not that I deprecate the study of Physics, for moral good results from it ([127]). Our sapiens will be delighted if he attains to anything which seems to resemble truth. Before I proceed to Ethics, I note your weakness in placing all perceptions on the same level. You must be prepared to asseverate no less strongly that the sun is eighteen times as large as the earth, than that yon statue is six feet high. When you admit that all things can be perceived no more and no less clearly than the size of the sun, I am almost content ([128]).
[§116]. Tres partes: cf. I. [19]. Et a vobismet: "and especially by you". The threefold division was peculiarly Stoic, though used by other schools, cf. Sext. P.H. II. 13 (on the same subject) ‛οι Στωικοι και αλλοι τινες. For other modes of dividing philosophy see Sext. A.M. VII. 2. At illud ante: this is my em. for the MSS. velut illud ante, which probably arose from a marginal variant "vel ut" taking the place of at; cf. a similar break in [40] sed prius, also in [128] at paulum ante. Such breaks often occur in Cic., as in Orator 87 sed nunc aliud, also T.D. IV. 47 repenam fortasse, sed illud ante. For velut Halm writes vel (which Bait. takes), Dav. verum. Inflatus tumore: cf. De Off. I. 91 inflati opinionibus. Bentl. read errore. Cogere: this word like αναγκαζειν and βιαζεσθαι often means simply to argue irresistibly. Initia: as in [118], bases of proof, themselves naturally incapable of proof, so αρχαι in Gk. Digitum: cf. [58], [143]. Punctum esse etc.: σημειον εστιν ου μερος ουθεν (Sext. P.H. III. 39), στιγμη = το αμερες (A.M. IX. 283, 377). Extremitatem: = επιφανειαν. Libramentum: so this word is used by Pliny (see Forc.) for the slope of a hill. Nulla crassitudo: in Sext. the επιφανεια is usually described not negatively as here, but positively as μηκος μετα πλατους (P.H. III. 39), περας (extremitas) σοματος δυο εχον διαστασεις, μηκος και πλατος (A.M. III. 77). Liniamentum ... carentem: a difficult passage. Note (1) that the line is defined in Greek as μηκος απλατες. (Sext. as above), (2) that Cic. has by preference described the point and surface negatively. This latter fact seems to me strong against the introduction of longitudinem which Ursinus, Dav., Orelli, Baiter and others propose by conjecture. If anything is to be introduced, I would rather add et crassitudine before carentem, comparing I. [27] sine ulla specie et carentem omni illa qualitate. I have merely bracketed carentem, though I feel Halm's remark that a verb is wanted in this clause as in the other two, he suggests quod sit sine. Hermann takes esse after punctum as strongly predicative ("there is a point," etc.), then adds similiter after liniamentum and ejects sine ulla. Observe the awkwardness of having the line treated of after the superficies, which has induced some edd. to transpose. For liniamentum = lineam cf. De Or. I. 187. Si adigam: the fine em. of Manut. for si adiiciamus of MSS. The construction adigere aliquem ius iurandum will be found in Caes. Bell. Civ. I. 76, II. 18, qu. by Dav., cf. also Virg. Aen. III. 56 quid non mortalia pectora cogis auri sacra fames? Sapientem nec prius: this is the "egregia lectio" of three of Halm's MSS. Before Halm sapientemne was read, thus was destroyed the whole point of the sentence, which is not that the sapiens will swear to the size of the sun after he has seen Archimedes go through his calculations, but that the sapiens, however true he admits the bases of proof to be which Archimedes uses, will not swear to the truth of the elaborate conclusions which that geometer rears upon them. Cicero is arguing as in [128] against the absurdity of attaching one and the same degree of certainty to the simplest and the most complex truths, and tries to condemn the Stoic sapiens out of his own mouth, cf. esp. nec ille iurare posset in [123]. Multis partibus: for this expression see Munro on Lucr. I. 734, for the sense cf. [82], [123], [126], [128]. Deum: see [126].