[§117]. Vim: = αναγκην, cf. cogere in [116]. Ne ille: this asseverative ne is thus always closely joined with pronouns in Cic. Sententiam eliget et: MSS. have (by dittographia of m, eli) added melius after sententiam, and have also dropped et. Dav. wished to read elegerit, comparing the beginning of [119]. Insipiens eliget: cf. [115] quale est a non sapiente explicari sapientiam? and [9] statuere qui sit sapiens vel maxime videtur esse sapientis. Infinitae quaestiones: θεσεις, general propositions, opposed to finitae quaestiones, limited propositions, Gk. ‛υποθεσεις. Quintal III. 5, 5 gives as an ex. of the former An uxor ducenda, of the latter An Catoni ducenda. These quaestiones are very often alluded to by Cic. as in D.F. I. 12, IV. 6, De Or. I. 138, II. 65—67, Topica 79, Orat. 46, cf. also Quint. X. 5, II. E quibus omnia constant: this sounds like Lucretius, omnia = το παν.
[§118]. For these physici the student must in general be referred to R. and P., Schwegler, and Grote's Plato Vol. I. A more complete enumeration of schools will be found in Sext. P.H. III. 30 sq. Our passage is imitated by Aug De Civ. Dei XVIII. 37. Concessisse primas: Cic. always considers Thales to be sapientissimus e septem (De Leg. II. 26). Hence Markland on Cic. Ad Brutum II. 15, 3 argued that that letter cannot be genuine, since in it the supremacy among the seven is assigned to Solon. Infinitatem naturae: το απειρον, naturae here = ουσιας. Definita: this is opposed to infinita in Topica 79, so definire is used for finire in Orat. 65, where Jahn qu. Verr. IV. 115. Similis inter se: an attempt to translate ‛ομοιομερειας. Eas primum, etc.: cf. the exordium of Anaxagoras given from Diog. II. 6 in R. and P. 29 παντα χρηματα ην ‛ομου ειτα νους ελθων αυτα διεκοσμησε. Xenophanes ... deum: Eleaticism was in the hands of Xenoph. mainly theological. Neque natum unquam: cf. neque ortum unquam in [119]. Parmenides ignem: cf. Arist. Met. A. 5 qu. R. and P. 94. He only hypothetically allowed the existence of the phenomenal world, after which he made two αρχαι, θερμον και ψυχρον τουτων δε το μεν κατα μεν το ‛ον θερμον ταττει, θατερον δε κατα το μη ον. Heraclitus: n. on I. [39]. Melissus: see Simplicius qu. R. and P. 101, and esp. το εον αιει αρα ην τε και εσται. Plato: n. on I. [27]. Discedent: a word often used of those vanquished in a fight, cf. Hor. Sat. I. 7, 17.
[§119]. Sic animo ... sensibus: knowledge according to the Stoics was homogeneous throughout, no one thing could be more or less known than another. Nunc lucere: cf. [98], also [128] non enim magis adsentiuntur, etc. Mundum sapientem: for this Stoic doctrine see N.D. I. 84, II. 32, etc. Fabricata sit: see [87] n. Solem: [126]. Animalis intellegentia: reason is the essence of the universe with the Stoics, cf. Zeller 138—9, also [28], [29] of Book I. Permanet: the deity is to the Stoic πνευμα ενδιηκον δι ‛ολου του κοσμου (Plut. De Plac. Phil. I. 7 qu. R. and P. 375), spiritus per omnia maxima ac minima aequali intentione diffusus. (Seneca, Consol. ad Helvid. 8, 3 qu. Zeller 147). Deflagret: the Stoics considered the κοσμος φθαρτος, cf. Diog. VII. 141, Zeller 156—7. Fateri: cf. tam vera quam falsa cernimus in [111]. Flumen aureum: Plut. Vita Cic. 24 alludes to this (‛οτι χρυσιου ποταμος ειη ρεοντος). This is the constant judgment of Cic. about Aristotle's style. Grote, Aristot. Vol I. p. 43, quotes Topica 3, De Or. I. 49, Brut. 121, N.D. II. 93, De Inv. II. 6, D.F. I. 14, Ad Att. II. 1, and discusses the difficulty of applying this criticism to the works of Aristotle which we possess. Nulla vis: cf. I. [28]. Exsistere: Walker conj. efficere, "recte ut videtur" says Halm. Bait. adopts it. Ornatus: = κοσμος.
[§120]. Libertas ... non esse: a remarkable construction. For the Academic liberty see Introd. p. [18]. Quod tibi est: after these words Halm puts merely a comma, and inserting respondere makes cur deus, etc. part of the same sentence. Bait. follows. Nostra causa: Cic. always writes mea, tua, vestra, nostra causa, not mei, tui, nostri, vestri, just as he writes sua sponte, but not sponte alicuius. For the Stoic opinion that men are the chief care of Providence, see N.D. I. 23, II. 37, D.F. III. 67, Ac. I. [29] etc., also Zeller. The difficulties surrounding the opinion are treated of in Zeller 175, N.D. II. 91—127. They supply in Sext. P.H. I. 32, III. 9—12 an example of the refutation of νοουμενα by means of νοουμενα. Tam multa ac: MSS. om. ac, which I insert. Lactantius qu. the passage without perniciosa. Myrmecides: an actual Athenian artist, famed for minute work in ivory, and especially for a chariot which a fly covered with its wings, and a ship which the wings of a bee concealed. See Plin. Nat. Hist. VII. 21, XXXVI. 5.
[§121]. Posse: n. on I. [29]. Strato: R. and P. 331. Sed cum: sed often marks a very slight contrast, there is no need to read et, as Halm. Asperis ... corporibus: cf. fragm. [28] of the Ac. Post., also N.D. I. 66. Somnia: so N.D. I. 18 miracula non disserentium philosophorum sed somniantium, ib. I. 42 non philosophorum iudicia sed delirantium somnia, also ib. I. 66 flagitia Democriti. Docentis: giving proof. Optantis: Guietus humorously conj. potantis, Durand oscitantis (cf. N.D. I. 72), others opinantis. That the text is sound however may be seen from T.D. II. 30 optare hoc quidem est non docere, De Fato 46, N.D. I. 19 optata magis quam inventa, ib. III. 12 doceas oportet nec proferas; cf. also Orat. 59 vocis bonitas optanda est, non est enim in nobis, i.e. a good voice is a thing to be prayed for, and not to be got by exertion. There is a similar Greek proverb, ευχη μαλλον η αληθεια, in Sext. P.H. VIII. 353. Magno opere: Hermann wishes to read onere. The phrase magnum onus is indeed common (cf. De Or. I. 116), but magnum opus, in the sense of "a great task," is equally so, cf. T.D. III. 79, 84, Orat. 75. Modo hoc modo illud: [134].
[§122]. Latent ista: see n. on fragm. [29] of the Ac. Post.; for latent cf. I. [45]. Aug. Cont. Ac. II. 12, III. 1 imitates this passage. Circumfusa: cf. I. [44], and [46] of this book. Medici: cf. T.D. I. 46 Viderentur: a genuine passive, cf. [25], [39], [81]. Empirici: a school of physicians so called. Ut ... mutentur: exactly the same answer was made recently to Prof. Huxley's speculations on protoplasm; he was said to have assumed that the living protoplasm would have the same properties as the dead. Media pendeat: cf. N.D. II. 98, De Or. III. 178.
[§123]. Habitari ait: for this edd. qu. Lactant. Inst. III. 23, 12. Portenta: "monstrosities these," cf. D.F. IV. 70. Iurare: cf. [116]. Neque ego, etc.: see fragm. [30] of Ac. Post. Αντιποδας: this doctrine appears in Philolaus (see Plut. Plac. Phil. III. 11 qu. R. and P. 75), who give the name of αντιχθων to the opposite side of the world. Diog. VIII. 26 (with which passage cf. Stob. Phys. XV. 7) mentions the theory as Pythagorean, but in another passage (III. 24) says that Plato first invented the name. The word αντιπους seems to occur first in Plat. Tim. 63 A. The existence of αντιποδες; was of course bound up with the doctrine that the universe or the world is a globe (which is held by Plat. in the Tim. and by the Stoics, see Stob. Phys. XV. 6, Diog. VII. 140), hence the early Christian writers attack the two ideas together as unscriptural. Cf. esp Aug. De Civ. Dei XVI. 9. Hicetas: he was followed by Heraclides Ponticus and some Pythagoreans. Sext. A.M. X. 174 speaks of the followers of Aristarchus the mathematician as holding the same doctrine. It seems also to be found in Philolaus, see R. and P. 75. Theophrastus: who wrote much on the history of philosophy, see R. and P. 328. Platonem: the words of Plato (Tim. 40 B) are γην δε τροφον μεν ‛ημετεραν, ειλλομενην δε περι τον δια παντος πολον τεταμενον. Quid tu, Epicure: the connection is that Cic., having given the crotchets of other philosophers about φυσικη, proceeds to give the peculiar crotchet of Epic. Putas solem ... tantum: a hard passage. Egone? ne bis is the em. of Lamb. for MSS. egone vobis, and is approved by Madv., who thus explains it (Em. 185) "cum interrogatum esset num tantulum (quasi pedalem [82]) solem esse putaret, Epic. non praecise definit (tantum enim esse censebat quantus videretur vel paulo aut maiorem aut minorem) sed latius circumscribit, ne bis quidem tantum esse, sed inter pedalem magnitudinem et bipedalem". (D.F. I. 20) This explanation though not quite satisfactory is the best yet given. Epicurus' absurdity is by Cic. brought into strong relief by stating the outside limit to which Epic. was prepared to go in estimating the sun's size, i.e. twice the apparent size. Ne ... quidem may possibly appear strange, cf. however ne maiorem quidem in [82]. Aristo Chius: for this doctrine of his see R. and P. 358.
[§124]. Quid sit animus: an enumeration of the different ancient theories is given in T.D. I. 18—22, and by Sext. A.M. VII. 113, who also speaks in P.H. II. 31 of the πολλη και ανηνυτος μαχη concerning the soul. In P.H. II. 57 he says Γοργιας ουδε διανοιαν ειναι φησι. Dicaearcho: T.D. I. 21. Tres partis: in Plato's Republic. Ignis: Zeno's opinion, T.D. I. 19. Animam: ib. I. 19. Sanguis: Empodocles, as in T.D. I. 19 where his famous line ‛αιμα γαρ ανθρωποις περικαρδιον εστι νοημα is translated, see R. and P. 124. Ut Xenocrates: some edd. read Xenocrati, but cf. I. [44], D.F. II. 18, T.D. III. 76. Numerus: so Bentl. for mens of MSS., cf. I. [39], T.D. I. 20, 41. An explanation of this Pythagorean doctrine of Xenocrates is given in R. and P. 244. Quod intellegi etc.: so in T.D. I. 41 quod subtiliter magis quam dilucide dicitur. Momenta n. on I. [45].
[§125]. Verecundius: cf. [114] subadroganter. Vincam animum: a common phrase in Cic., cf. Philipp. XII. 21. Queru potissimum? quem?: In repeated questions of this kind Cic. usually puts the corresponding case of quisnam, not quis, in the second question, as in Verr. IV. 5. The mutation of Augustine Contra Ac. III. 33 makes it probable that quemnam was the original reading here. Zumpt on Verr. qu. Quint. IX. 2, 61, Plin. Epist. I. 20, who both mention this trick of style, and laud it for its likeness to impromptu. Nobilitatis: this is to be explained by referring to [73]—[75] (imitari numquam nisi clarum, nisi nobilem), where Cic. protests against being compared to a demagogue, and claims to follow the aristocracy of philosophy. The attempts of the commentators to show that Democr. was literally an aristocrat have failed. Convicio: cf. [34]. Completa et conferta: n. on I. [27]. Quod movebitur ... cedat: this is the theory of motion disproved by Lucr. I. 370 sq., cf. also N.D. II. 83. Halm writes quo quid for quod (with Christ), and inserts corpus before cedat, Baiter following him. The text is sound. Trans. "whatever body is pushed, gives way." Tam sit mirabilis: n. on I. [25]. Innumerabilis: [55]. Supra infra: n. on [92]. Ut nos nunc simus, etc.: n. on fragm. [13] of Ac. Post. Disputantis: [55]. Animo videre: cf. [22]. Imagines: ειδωλα, which Catius translated (Ad Fam. XV. 16) by spectra, Zeller 432. Tu vero: etc. this is all part of the personal convicium supposed to be directly addressed to Cic. by the Antiocheans, and beginning at Tune aut inane above. Commenticiis: a favourite word of Cic., cf. De Div. II. 113.
[§126]. Quae tu: elliptic for ut comprobem quae tu comprobas cf. [125]. Impudenter: [115]. Atque haud scio: atque here = καιτοι, "and yet," n. on [5] ac vereor. Invidiam: cf. [144]. Cum his: i.e. aliis cum his. Summus deus: "the highest form of the deity" who was of course one in the Stoic system. Ether is the finest fire, and πυρ τεχνικον is one of the definitions of the Stoic deity, cf. I. [29], Zeller 161 sq. Solem: as of course being the chief seat of fire. Solis autem ... nego credere: Faber first gave ac monet for MSS. admonens, which Halm retains, Manut. then restored to its place permensi refertis, which MSS. have after nego. Hic, which MSS. have after decempeda, Madv. turns into hunc, while hoc, which stands immediately after nego, he ejects (Em. 187). Ergo after vos is of course analeptic. Halm departs somewhat from this arrangement. Leniter: Halm and Hermann leviter; the former reads inverecundior after Morgenstern, for what reason it is difficult to see.