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et lunae et quinque errantium ad eamdem inter se comparationem, confectis omnium spatiis, est facta conversio. The interval from the death of Romulus to the supposed date of the dream, 573 years, multiplied by 20=11460. 12954 Тас сла

vertens: 'the year of revolution': cp. N. D. II. xx. 53, 'anno fere vertente', and Homer's Teρπλoμévwv éviautŵv. As the close of the great year saw the heavenly bodies restored to their original positions, so, according to the doctrine of the Stoics, all other things were destined to be restored (παλιγγενεσία or ἀποκατάστασις) and to recur in a perpetual cycle. The everliving fire of the Universe, the world-god, which absorbs all things into itself, must needs recreate them; so that the same men (e.g. Socrates, Plato, &c.) will be born again and the same things be acted over again, in the same order, periodically with the return of each great year (Preller, Hist. Phil. 88 398, 404).

'The world's great age begins anew,

The golden years return,

The earth doth like a snake renew

Her winter weeds outworn'.

Shelley; cp. Virgil, Eclog. IV.

Romuli: de Repub. II. x. 17, Romulus cum XXXVII. regnaverat annos tantum est consecutus ut cum subito sole obscurato non comparuisset, deorum in numero collocatus putaretur.

eadem parte: in the same quarter of the heavens and at the same time of year.

§ 17.

reditum: desperare de aliqua re is perhaps the more usual construction; but, although we may say 'desperare aliquid', 'desperare aliquem' would be very questionable Latin.

in quo: sunt posita sunt: cp. de Legg. 11. 24, caste iubet lex adire ad deos, animo videlicet in quo sunt omnia.

quanti: 'how worthless!' The interrogative has here the same negative force as in Quis? Tís; Who?='nobody': cp. Tuscc. v. xxxvii. 109, quanti vero ista civitas aestimanda est ex qua boni sapientesque expelluntur?

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alte spectare: cp. Tusce. 1. xxxiv. 82, video te alte spcctare et velle in caelum migrare.

r. 20.

ipsi videant: is their affair': cp. de Orat. 1. lviii. 246, quae quam sit facilis, illi viderint, qui eius artis arrogantia, quasi difficillima sit, ita subnixi ambulant; deinde etiam tu ipse videris, qui eam artem facilem esse dicis.

perennis: 'lasting through the year' (§ 16 n. annus mundanus): a play upon the derivation of perennis.

obruitur: cp. Deiot. XIII. 37, quae umquam vetustas obruet aut quae tanta delebit oblivio?

§ 18.

exposito: some read proposito, which is the more usual in this phrase; exponere has rather the meaning of ‘offer for public competition': cp. pro Quint. XXIII. 74, quasi eximio praemio sceleris exposito. Mr Reid, however, cites Attic. v. iv. 3 where exponere to offer money for some property.

mens cuiusque: this is interesting as being the motto adopted by Pepys the Diarist: according to Aristotle, the soul is the èvreλeXela of the body, i. e. that by which it actually is, Aristot. de Anima II. 1: cp. Plato, Alcib. I. 130 E, ψυχὴν ἡμᾶς κελεύει γνωρίσαι ὁ ἐπιτάττων yvŵvaι avròv, with Tuscul. I. xxii. 52, non id praecipit (Apollo) ut membra aut staturam figuramve noscamus. Neque nos corpora sumus, nec ego tibi haec dicens corpori tuo dico. Cp. pseudo-Plato, Axiochus, 365 Ε, τὸ σῶμα, γεῶδες ὂν καὶ ἄλογον, οὐκ ἔστιν ὁ ἄνθρωπος. ἡμεῖς μὲν γάρ ἐσμεν ψυχὴ, ζῶον ἀθάνατον ἐν θνητῷ καθειργμένον φρουρίῳ. Cp. Cato M. § 79 (Xenophon's account of the dying Cyrus).

deum: the soul, which is the man, was said (§ 8) to be a 'spark' of the 'heavenly flame', i.e. of the animus mundi: cp. Tuscc. v. 38, decerptus humanus animus ex mente divina cum alio nullo nisi cum ipso deo-comparari potest. Ibid. 1. 65, Homerus-humana ad Deos transferebat: divina mallem ad nos. Quae autem divina? Vigere, sapere, invenire, meminisse. Ergo animus, ut ego dico, divinus est; ut Euripides dicere audet, Deus. Cp. Epictetus, Diss. I. xliv. 6, Tàs ψυχὰς συναφεῖς τῷ θεῷ ἄτε αὐτοῦ μόρια καὶ ἀποσπάσματα.

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parte mortalem: in so far as some of its members are subject to perpetual change (§ 15, eluviones n.): cp. § 9, infra lunam cet. and Macrobius, II. 12, ideo physici mundum (macrocosm) magnum hominem et hominem brevem mundum (microcosm) esse dixerunt'.

SS 19-20. This passage is a translation, almost word for word, of Plato, Phaedrus, 245. We find the same passage again in the Tusculans (1. xxiii. 53-55), with the observation: ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro explicata, a me autem posita est in sexto libro de Republica. Cp. Cato M. § 78. Macrobius exhibits the argument in the form of a Sorites (per gradus syllogismorum) thus:

I. Anima ex se movetur, quod autem ex se movetur principium motus est, igitur anima principium motus est.

II. Anima principium motus est, quod autem principium motus est natum non est, igitur anima nata non est.

III. Anima nata non est, quod natum non est inmortale est, igitur anima inmortalis est.

§ 19.

aeternum est: Plato, l. c., τὸ γὰρ ἀεικίνητον ἀθάνατον. Muretus remarks on Cicero's rendering of dávaτov: 'with the Philosophers nothing is immortale, which is not also aeternum (without beginning or end)'.

metum adfert: Plato: τὸ δὲ ἄλλο κινοῦν καὶ ὑπ ̓ ἄλλου κινούμενον, παῦλαν ἔχον κινήσεως, παῦλαν ἔχει ζωῆς; cp. Macrob. II. 15, omnis motus, inquit (Plato, de Legg. x. 894 B), aut et se movet et alia aut ab alio movetur et alia movet. Et prior ad animam, ad omnia vero corpora secundus refertur.

deseritur a se: Plato: άтe oВк åπоλeîπov čavтó. Cp. de Senect. XXI. 78.

numquam ne quidem: two negatives do not destroy one another, if a proposition begins with a general negation and a single idea is then brought prominently forward by ne-quidem (Madvig, L. G. § 460).

movendi=motus, lower down: both represent Kunσews in the

original.

P. 21.

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exstinctum: the participle has here a contingent force: 'if the first principle, &c.'

vel concidat: Plato: ἢ πάντα τε οὐρανὸν πᾶσάν τε γένεσιν συμπεσοῦσαν στῆναι καὶ μήποτε αὖθις ἔχειν ὅθεν κινηθέντα γενήσεται. Mai cites a passage from Proclus, in which he says that the revolution of the Universe prevents it from collapsing: in the same way that a hoop or wheel does not fall, so long as it goes on spinning round.

§ 20.

inanimum—animal: äfvxov—ěμчvxov. According to Lambin, inanimus is good Latin but not inanimatus: so too inermis not inarmatus. (See Madvig, ad Finn. 4, 36.)

natura―atque vis: 'essential property', Plato: s TAÚTNS OvσNS púσews 4vxns. Here, as elsewhere (§ 7, circulos note), Cicero, finding no single word which satisfies him as a rendering of the thing in mind (púσews), adds, per epexegesin, to one word of general signification (natura) another (vis), whose meaning is equally general, in such a way that they serve mutually to define each other.

neque...et: if a negative proposition is associated with an affirmative, the Latins employ que, et or ac, where in English we use but (Madvig, 433, 2).

§ 21.

optimae: Plato, Sympos. 209 A, tolù dè μeylorŋ kai kadXIOTY TÔS φρονήσεως ἡ περὶ τὰς τῶν πόλεών τε καὶ οἰκήσεων διακοσμήσεις, ᾗ δὴ ὄνομά ἐστι σωφροσύνη τε καὶ δικαιοσύνη.

velocius: cp. Cic. Hortens. fr. II. xxiv. 86, aeternos animos et divinos habemus: quo magis hi fuerint semper in suo cursu, id est, in ratione et investigandi cupiditate, et quo minus se admiscuerint atque implicuerint hominum vitiis et erroribus, hoc illis faciliorem ascensum et reditum in caelum fore.

eminebit foras: cp. de Repub. III. 7, cum ceterae virtutes quasi tacitae sint et intus inclusae, solam esse iustitiam, quae nec sibi tantum

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conciliata sit, nec occulta, sed foras tota promineat, et ad bene faciendum prona sit ut quam plurimis prosit. Cp. Manil. I. 238, pars

eius ad Arctos eminet.

abstrahet: Plato, Phaedo, 67 D, тò μeλéтnμa avтò TOûTÓ ÈσTI Tûv φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος. Tuscul. I. xxx. 74, tota enim philosophorum vita, commentatio est mortis.

ministros: cp. the picture, which Cleanthes is said to have drawn, of the Epicurean virtues: ancillulas, quae nihil aliud agerent,―nisi ut voluptati ministrarent, de Finn. 11. 67.

impulsu: cp. Plato, Rep. 573 A, πÓÐον KÉνтроv. Phaedr. 251 D.

volutantur: Plato, Phaedo, 81 D, teρì тà μvýμaтá te kai Toùs táφους κυλινδουμένη. The souls, which have not been purified from all that is earthly and material, are too heavy to soar into the ethereal regions: cp. § 6.

'But when lust

'By unchaste looks, loose gestures, and foul talk
'But most by lewd and lavish act of sin,

'Lets in defilement to the inward parts,

'The soul grows clotted by contagion,
'Imbodies, and imbrutes, till she quite lose
'The divine property of her first being.

'Such are those thick and gloomy shadows damp,
'Oft seen in charnel vaults and sepulchres
'Lingering and sitting by a new made grave,
'As loth to leave the body that it loved,
'And linked itself by carnal sensuality
'To a degenerate and degraded state'.

MILTON, Comus.

exagitati: acc. to the Pythagorean doctrine of purgatory by successive migrations of the soul: those souls, which after a triple probation, thrice in either world (Pindar, Ol. 11. 70), have not suffered their pinions (Tтéρa) to grow dank from contamination with evil, become sufficiently light to soar into the region of pure spirit. The period of their probation was 3,000 years: cp. Plato, Phaedr. 249; Virg. Aen. VI. 735 foll.