NOTES.

BOOK II.

STOIC ARGUMENT.

Division of the subject: the Divine existence (A); the Divine nature (B); Providential government of the world (C); Providential care for man (D). §§ 1-3.

Ch. 1 § 1. ne ego incautus: cf. I 51 n., and for omission of substantive verb § 20, § 68, § 84, and final Index under 'ellipsis'.

et eodem rhetore: idem is added to give prominence to the union of different attributes (often apparently incongruous, as in 1 30,) in the same person. Rhetor means properly a teacher of rhetoric as in Plin. Ep. IV 11 (cited by Sch.) eo decidit ut rhetor ex oratore fieret; then, as here and Brutus § 265, one trained in all the rules of speaking. Cicero often speaks of the importance of the study of philosophy, especially the Academic philosophy, to the orator, see below § 168, Orator 12, Fat. 3, and cf. Quintilian XII 2 § 23 M. Tullius non tantum se debere scholis rhetorum quantum Academiae spatiis frequenter ipse testatur. Oratory without philosophy is as defective on the one side, as philosophy without oratory on the other; docto oratori palma danda est, Orat. III 142, Tusc. 1 7. We are told elsewhere that Cotta devoted himself to the Academy with a view to oratory, see Orat. III 145 and vol. I pref. p. xl.

rhetorem: Martial (II 64 1 and 5) uses the Greek forms rhetora rhetores, see Roby § 480 and Varro L. L. x 70.

neque enim flumine-siccitas: 'I am not disconcerted either by (i.e. at having to answer) a stream of empty verbiage or by exactness of thought accompanied by jejuneness of style'. We have here the faulty extremes of two styles which are distinguished in Brutus 89, cum duae summae sint in oratore laudes, una subtiliter disputandi ad docendum, altera graviter agendi ad animos audientium permovendos. Elsewhere C. distinguishes three styles, having for their respective aims to instruct, to influence, to delight. Cf. Mayor's Quintil. x 1 § 44 n. pp. 99, 100, 102, 103, § 46 p. 106. Sub5

M. C. II.

tilitas, clear definite statement, belongs to the 1st: it is described at length in Orator 76 foll., cf. also ibid. 69, Brut. 185, Opt. gen. dic. I 3, and Ernesti Lex. Techn. Lat. s. v. Subtilis. The word siccus is sometimes used by way of praise, as in Brut. 202, where it is said of our Cotta, nihil erat in ejus oratione nisi sincerum, nihil nisi siccum et sanum; so Opt. gen. dic. 8 sicci et sani, and exsiccatum Brut. 291. In such passages the literal force corresponds to our word 'wiry', as opposed to flabby and fleshy, see Cato 34 with Reid's n. But it is also used in a bad sense and opposed to sucus, as in Brut. 283 foll. where we read of a speaker who, in aiming at too great subtilty, verum sanguinem deperdebat: such a style is characterized by siccitas, jejunitas and inopia. Similarly in the treatise ad Herenn. IV 9 we find arescant siccitate. In opposition to this, C. says (Orator 76) that the subtilis orator, etsi non plurimi sanguinis est, habeat tamen sucum aliquem oportet. flumen: cf. Orator 53 flumen aliis verborum volubilitasque cordi est; distincta alios et interpuncta intervalla...delectant. Quid potest esse

tam diversum? tamen est in utroque aliquid excellens; also Orat. II 62, 188, Acad. II 19, and N. D. II 20.

corona: 'an audience', cf. Ov. Met. XIII 1 consedere duces, et vulgi stante corona surgit Ajax,. Pro Mil. 1 non enim corona consessus vester cinctus est, ut solebat, Brut. 192 in iis etiam causis, in quibus omnis res nobis cum judicibus est, non cum populo, tamen si a corona relictus sim, non queam dicere, Seneca De Ira 1 12 relicto judice ad coronam venis 'the galleries'. On the adversative asyndeton see Index.

ad ista alias: for the omission of the verb (dicam) cf. 1 17 hoc alias (tractemus), § 19 ad omnia (dicere), § 28 eadem (dicit), II 2 tum Balbus (dicit) and Index under 'ellipsis'. [Madv. on Fin. 19. Swainson.]

§ 2. Balbus: it is rather curious that, while C. Aurelius Cotta is only called by his cognomen, Q. Lucilius Balbus is called indifferently either by nomen or cognomen, e.g. B. in I 16, 22, 50, III 2, L. in I 20, 25, 47, III 3.

in

pre

mallem audire-dum-inducat: 'for my part I should have preferred to hear that same Cotta using the eloquence, with which he removed the false Gods, to bring in the true'. This, which is Mr Roby's translation, seems to me to give a better force to eundem than I had done in my own previous version 'I too should have agreed with you ferring to hear Cotta, rather than speak myself, provided he is as eloquent in introducing the true worship, as he was in overthrowing the false' (where the use of dum would resemble that in Rosc. Am. 119 ipse sese in· cruciatum dari cuperet, dum de patris morte quaereretur). I now take the sentence to be equivalent to mallem audire eundem inducentem qui sustulerat, cf. below § 24 animadversum est cum cor palpitaret, Suet. Dom. 4 auditus est dum ab eo quaerit, and n. on 1 58 videor audisse cum te togatis anteferret. Draeger (§ 597 B) cites it as an example of dum, 'whilst', followed by the Subj., and compares pro Plancio § 95 dixisti, dum Plancii in me meritum extollerem, me arcum facere e cloaca; pro Mur. 48 populum Romanum in eum metum adduxisti, ut pertimesceret ne consul Catilina

fieret, dum tu accusationem comparares; cf. also Orat. I 187 hoc video, dum breviter voluerim dicere, dictum esse paulo obscurius. For the discrepancy of tenses Draeger (§ 152. 2) cites Fam. XIII 6a. 4 quae quantum valeant, vellem expertus esse, sed tamen suspicor, N. D. III 10 primum fuit, cum caelum suspexissemus, statim nos intellegere esse aliquod numen quo haec regantur; cf. also Fin. 1. 25 si concederetur, etiam si ad corpus nihil referatur, ista per se esse jucunda (where see Madv.), Tusc. 1 60 illud, si ulla alia de re obscura affirmare possem, sive anima sive ignis sit animus, eum jurarem esse divinum. The difference of tense in the case before us is facilitated by the peculiar attraction which dum has for the Present, see Roby § 1458 and below § 49 dum judicat non suspexit. There is a similar discrepancy in II 147 according to the MSS, dum disputarem-velim, but see n. there. As a rule the tense of the subordinate verb is attracted to that of the governing verb, as in 1 45 deorum natura coleretur, cum aeterna esset (for sit), II 3 te audire vellem cum ipse dixissem (for dixerim), § 32 quoniam esset particeps (for sit), § 49 si didicisset, bis bina quot essent (for sint), § 67 cum vim haberent (for habeant) maximam prima et extrema, principem Janum esse voluerunt, § 118 ex quo eventurum putant id, de quo Panaetium addubitare dicebant, ut omnis mundus ignesceret (for ignescat), III 9 cur contuerere altero oculo causa non esset, cum idem obtutus esset (for sit) amborum, § 70 sic soletis occurrere, non idcirco non optime nobis a dis provisum, quod multi eorum beneficio perverse uterentur (for utantur).

et philosophi-et Cottae: cf. § 168 and III 5. On the pontifices see Harusp. Resp. 12 foll.

errantem et vagam: hesitating and unsettled', see Acad. II 66 ego sum magnus opinator...eo fit ut errem et vager latius, and note on N. D.

I 2.

oblitus es quid dixerim: the interrogative pronoun is commonly used after obliviscor, as in Brut. 218 obliviscebatur quid posuisset; it is here explained by the following Infinitive, as in Fin. II 10 (cited by Allen) quid paulo ante, inquit, dixerim, nonne meministi, cum omnis dolor detractus esset, variari, non augeri voluptatem? The ref. is to 1 57, 60.

§ 3. haberem...quod liqueret: cf. nn. on I 29, 117.

geram tibi morem: this means literally 'to show a certain behaviour for the sake of another', and hence to humour or oblige another. The compounds morigerus and morigeror are common in the comic poets, the latter is also found in Orator 159. The contrary to this is ponere or imponere morem 'to impose a behaviour', to lay down the law for another.

[detracta oratio est: that this is the usual order is shown by Madv. Fin. v 86. Swainson.]

omnino to take a general view'. So in Lael. 78 omnino omnium horum vitiorum atque incommodorum una cautio est, ut ne nimis cito diligere incipiant, Off. 1 66 omnino fortis animus et magnus duabus rebus maxime cernitur.

istam: the matter you have been discussing.

primum docent-humanis: on this division see the Introduction on the sources of this book, and Schwencke, who shows (p. 130) that the questions Tepi beŵv and πeρì πроvоías were usually treated separately, but that they were combined by Posidonius in his treatise π. Oev.

6

sumamus: not, as in 1 89, assume', but 'take into consideration'. Sch. quotes Orat. II 366 quis Antonio permisit, ut et partes faceret: et, utram vellet, prior ipse sumeret.

minime vero: 'no! no!' For this emphatic force see I 86.

et otiosi-anteponendae: Moser cites Plato Phaedr. 227 в Tevoel eï σοι σχολὴ ἀκούειν. Τί δέ; οὐκ ἂν οἴει με, κατὰ Πίνδαρον (Isthm. I 1) καὶ ἀσχολίας ὑπέρτερον πρᾶγμα ποιήσασθαι, τὸ σήν τε καὶ Λυσίου διατριβὴν ȧкovσaι; cf. also Leg. x 887 B, and Cic. Divin. I 10 de quibus quid ipse sentiam, si placet, exponam; ita tamen, si vacas animo neque habes aliquid, quod huic sermoni praevertendum putas. Ego vero, inquam, philosophiae semper vaco.

A. PROOF OF THE DIVINE EXISTENCE. $$ 4-44.

a. From the observation of the heavens § 4, b. from the general consent of mankind § 5, c. from various recorded appearances of the Gods § 6, d. from the fact of divination §§ 7-12.

а.

That 'the heavens declare the glory of God' is more fully shown in §§ 15-17, 39-44, 90–97, 102–119, 153–155. For the same argument cf. Plato Leg. x pp. 896-899, and the well-known words of Kant: 'Two things there are which, the oftener and the more steadfastly we consider them, fill the mind with an ever new, an ever rising admiration and reverence ;-the Starry Heaven above, the Moral Law within....The one departs from the place I occupy in the outer world of sense; expands, beyond the bounds of imagination, the connexion of my body with worlds rising beyond worlds, and systems blending into systems; and protends it also into the illimitable times of their periodic movement to its commencement and perpetuity'. (Krit. d. Prakt. Vern. Beschluss, translated by Hamilton Metaphysics I p. 39.)

Ch. II § 4. quid enim-regantur: paraphrased by Minucius Oct. 17. cum caelum suspeximus: cf. Harusp. resp. 9 Quis tam vecors, qui aut, cum suspexerit in caelum, deos esse non sentiat, et ea, quae tanta mente fiunt, ut vix quisquam arte ulla ordinem rerum ac necessitudinem persequi possit, casu fieri putet; aut, cum deos esse intellexerit, non intellegat eorum numine hoc tantum imperium esse natum et auctum et retentum? Lactant. 1 2 nemo est tam rudis, tam feris moribus, quin oculos suos in caelum tollens, tametsi nesciat cujus dei providentia regatur hoc omne quod cernitur, non aliquam tamen esse intellegat; Minuc. 18 audio vulgus: cum ad caelum manus tendunt, nihil aliud quam Deum' dicunt, et Deus magnus est'; 'Deus verus est'; Tertull. Apol. 17.

quo regantur: Abl. of Cause, where we might have expected the Abl. of Agent with ab, but numen is rather abstract than personal 'an influence of an all-perfect Reason', as in the parallel passage N. D. i 10, and generally in Cic., cf. Harusp. Resp. 9 cited above, ib. 19 deorum numine omnia regi, N. D. II § 16 id quo illa conficiuntur, § 83 terra natura tenetur, § 85 natura administrari, n. regatur.

qui potuisset: see I 57 n.

assensu omnium: see Roby § 1239, and § 1242, and Kühnast Liv. Synt. p. 175 foll. In Liv. III 72 we find cum assensu audiri.

aspice-Jovem cited again in § 65 and III 10 and 40. We learn from Festus p. 306 м (sublimem est in altitudinem sublatum ut Ennius in Thyeste, where Vahlen, Ribbeck, &c. would read sublimen) that the line is from the Thyestes, apparently the latest play of Ennius (Brut. 78), from which C. quotes also in Tusc. I 107, III 26. There was a play of Attius on the same subject (the Atreus) from which a quotation is given below III 68. hoc sublime candens: 'this dazzling vault of heaven'. For the use of the pronoun hoc, pointing to the sky, cf. the fragment below § 65, hoc quod lucet, quicquid est; Ennius Telamon 1. 367 V. hoc lumen candidum claret mihi; Pacuvius (Ribb. 86) hoc vide circum supraque quod complexu continet terram (preceding the quotation in N. D. 11 91); Plaut. Mil. Gl. 217 lucet hoc; Amphitr. 543; Curcul. 182; Terent. Haut. 410; so caelum hoc often in Cic. e.g. Tusc. I 43, 1 Cat. 15 potestne haec lux aut hujus caeli spiritus esse jucundus? candens and candidus are favourite words with Ennius, see Vahlen's Ind. On the form sublimen read here by most of the later edd. see L. and S. s. v. It was introduced by Vahlen and Ribbeck, in their collections of the fragments, from the Benedictine мs of Apuleius De Mundo 33, where the line occurs. Ritschl reads it with an adverbial force in many passages of Plautus, see his paper in Rhein. Mus. 1850 p. 556 (Opusc. II p. 262 foll.). Whatever Ennius may have written, it seems to me probable that C. here used the ordinary form sublime, as in the translation from Euripides, probably made by himself, in § 65 vides sublime fusum. quem: for the attraction of the Pron. to the gender of the predicative noun, see Roby § 1068. invocant: the lexicons give this the force of vocant, and cite supposed parallels from Curtius. I do not see why it may not be translated 'call upon' in all cases, the Acc. being treated as oblique complement after factitive verb, like te saluto imperatorem or ascisco augures in § 7.

illum vero et Jovem : 'Aye! and not only invoke him as Jupiter, but also as sovereign of the world'. [Cf. Liv. 1 12 hic ego tibi templum Statori Jovi voveo, 'I vow a temple to thee by the name of Jove the Stayer'. R.] Only one other instance of dominator is cited (Lact. 1 14 2) but dominatrix occurs De Invent. I 2. [Add for the former Sen. H. F. 1181, Thy. 1078, Med. 4, Phaedr. 1039, 1159, Sil. xiv 79, Wilmanns Inser. Lat. 590 15, Serv. Aen. III 73 fin., Aug. Serm. 290 2, Tert. adv. Hermog. 9, Hier. in eccl. 4 col. 425, in Malach. 3. 1. J. E. B. M.] I do not agree with Sch. in con