non est admodum vituperanda] 'is not so very discreditable.' Cicero chooses this expression, because trading even on a large scale was considered unbecoming a senator, and at times was forbidden by law. Liv. XXI 63 § 3 tells us that it was forbidden by law nequis senator cuive senator pater fuisset maritimam navem, quae plus quam trecentarum amphorarum esset, haberet.

1. 26. atque etiam] II § 40.

1. 27. ut saepe ex alto in portum] sc. se contulit. Translate: 'nay, it even challenges our highest regard, if (those who are concerned in it) satiated or rather, I should say, satisfied with the profits they have realized, instead of leaving the sea and making the harbour, as they have been in the habit of doing, leave the harbour and step into an estate,' i.e. invest their property in land. Sic or ita is to be supplied before ex ipso portu, so Sallust. Iug. 2 ut initium finis est.

1. 28. contulit] not contulerit, for as Madvig says (opusc. acad. II p. 282 agitur de effectu rei praeteritae fieri solitae, in quo...coniunctivus perfecti prorsus ab hac loquendi ratione excluditur, quae non hypothetica est sed simpliciter condicionalis.' Cp. § 32, § 123. The subject (is qui mercaturam facit) (cp. § 134 1. 36) is to be understood from mercatura by implication.

1. 29. omnium rerum] i.e. ex omnibus rebus: cp. II § 23, § 34 harum duarum, § 49 quarum.

ex quibus aliquid adquiritur] quibus divitiae comparantur. H.

1. 30. agri cultura] the only honourable employment for senators. See the praises of it at the end of Vergil's second Georgic, and in the second Epode of Horace, also Pliny N. H. XVIII 3 and 5, and Columella lib. I praefat., Dionys. Halic. II 28.

1. 31. nihil homine libero dignius] Bern. a b c nihil homine, nihil libero, quod mihi quidem verum videtur, ut sit nihil homine in universum, nihil, de quo nunc dicimus, libero dignius. Z.

1. 32. in Catone maiore] § 51 ff.

illim assumes] i. q. illinc disces, § 2.

CHAPTER XLIII

P. 55, 152, 1. 1. partibus honestatis] 'the divisions of moral rectitude,' § 141, i.e. the four cardinal virtues.

1. 2. quem ad mɔdum officia ducerentur] 'how duties are derived,' § 29 1. 13, II § 1 n., Madvig Gr. § 383, Roby Gr. II 1510, P. S. Gr. p. 483. 1. 4. incidere] § 136 n.

contentio et comparatio] 'a relative estimate and comparison of,' not 'rivalry and competition between,' § 58 l. 2.

1. 5. utrum honestius] sc. sit, not a common ellipse in indirect question; Kenn. P. Sch. Gr. § 99 ix p. 346: de off. I § 32, § 82, II § I. 1. 6. a Panaetio est pretermissus] § 10. See Introd. § 29.

1. 8.

cognitionis] an epexegetic genitive (genetivus definitivus), see Madvig Gr. § 286, Zumpt Gr. § 425, cp. II § 16 1. 20. Communitatis is here used subjectively for the spirit of feeling of communitas vitae, ‘social virtue,' 'social instinct,' 'fellow-feeling,' a sense of the duties appertaining to each man as a member of society. Cp. Nägelsbach lat. Stil. P. 54. This communitas he ranks with cognitio prudence,' magnanimitas 'fortitude,' and moderatio temperance,' as one of the cardinal

virtues. Cp. §§ 44, 157, 159, III §§ 24, 100, 118. We have no single word which will exactly express the meaning of communis, as it is used de amic. § 65 simplicem praeterea (amicum) et communem et consentientem qui rebus iisdem moveatur eligi par est, and de sen. § 59 ceteris in rebus communem erga eum atque humanum fuisse where it is said of a superior putting himself on a level with his inferiors; also with sensus in Iuv. Sat. VIII 73 rarus enim ferme sensus communis in illa fortuna, and Hor. Sat. 13, 66 communi sensu plane caret, inquimus.

1. 9. haec] sc. partes, a form of the feminine plural frequent in Cicero, as Tusc. I § 22 haec sunt fere de animo sententiae, III § 84 haec sunt illae fibrae, IV § 36 haec tabificae mentis perturbationes, V § 84 haec de finibus sententiae, Vergil Georg. III 305 haec quoque non nobis cura leviore tuendae. So Liv. I 43, 5 totidem centuriae et haec eodemque discrimine aetatium factae, ib. III 55, 13, XXI 21, 4.

§ 153, 1. 11. aptiora naturae] coniunctiora naturae, a phrase of Stoic origin, § 159, de fin. IV § 46, de am. § 17. Cp. § 100 1. 21 motus corporis ad naturam apti.

1. 14. quod, si contigerit cet.] Ponamus ut sapiens omnia perquirere possit in summo otio; si prorsus neminem habebit, quicum sua inventa communicet, neminem quem edoceat, cuius causa laboret, vita illi intolerabilis erit. (Zumpt.) Heine is probably right in omitting quamvis, which disturbs the regularity of the sentence. Zumpt retains it, as it is found in all MSS, and explains the irregularity thus: ' postquam dixit si contigerit ea vita sapienti ut, constructione mutata pro illis substituit quamvis, quia ad tamen devenire voluit.' The same argument is used de amic. § 87, de fin. 111 § 65, v § 57. It is in opposition to the avтáρкea of the Stoics. omnium rerum affluentibus copiis] abl. abs. P. S. Gr. § 161.

1. 16. summo otio] abl. of manner or of attendant circumstances, Zumpt Gr. § 472, P. S. Gr. § 151, Roby Gr. II 1238.

1. 18. excedat] coniunctivus in re ficta pro futuro. Zumpt Gr. § 514. cp. § 82 1. 4, § 144 1. 26, II § 40.

1. 19. princepsque omnium virtutum cet.] second ground. The parenthetical clause extends to inter ipsos, and the thread of the sentence is taken up at ea si maxima est. Simplify the sentence and it would run thus sapientia, quae rerum est d. et h. scientia, in qua—inter ipsos, si maxima est, ut est, necesse est quod a communitate ducatur officium esse maximum.

1. 20. σοφίαν] σοφία according to the Stoic definition is ἐμπειρία τῶν θείων καὶ ἀνθρωπίνων καὶ τῶν τούτου αἰτιῶν (see II § 5), “speculative wisdom, the foundation of every virtue (Introd. § 23), mental excellence in its highest and fullest sense, as distinguished from φρόνησις (§ 18), ἐπιστήμη ὧν ποιητέον καὶ οὐ ποιητέον καὶ οὐδετέρων, i.e. knowledge of the things useful for the purposes of life, 'practical wisdom.' Zopía is primary and absolute, opóvnois derivative and special, see Aristot. Eth. N. VI 7, 12 åкρißeσtáτη τῶν ἐπιστημῶν...ὥσπερ κεφαλὴν ἔχουσα ἐπιστήμη τῶν τιμιωτάτων.

prudentiam aliam q. intellegimus] 'by prudentia we understand something else, viz. the knowledge etc.,' pro Caec. § 47 cum in his rebus vim nominamus, pertenuis vis intellegi debet.

1. 24. in qua continetur-deorum et hominum communitas] 'which is concerned with the intercourse between gods and men.' Heusinger quotes a passage from Arius Didymus ap. Euseb. praep. evang. XV 15 concerning the Stoics' opinion of the relation between the gods and men; örɩ 6

κόσμος οἱονεὶ πόλις ἐστὶν ἐκ θεῶν καὶ ἀνθρώπων συνεστῶσα, τῶν μὲν θεῶν τὴν ἡγεμονίαν ἐχόντων, τῶν δὲ ἀνθρώπων ὑποτεταγμένων. Κοινωνίαν δ ̓ ὑπάρχειν πρὸς ἀλλήλους διὰ τὸ λόγου μετέχειν, ὃς ἐστὶ φύσει νόμος. Cp. Cicero de fin. III § 64 mundum autem censent regi numine deorum eumque esse quasi communem urbem et civitatem hominum et deorum et unumquemque nostrum eius mundi esse partem, Sext. adv. Math. IX 131.

1. 25. si maxima est] i.e. si princeps virtutum est. The remarks of Madvig (de fin. III § 35) on this passage are worth transcribing: he says "Incipit Cicero de sapientia dicere; intericit admonitionem de prudentia: huic ipsi admonitioni et prudentiae definitioni ex contrario (illa autem sapientia) sapientiae definitio adiungitur; huic annectitur, non ad initium redit, primaria sententia: ea si maxima est cet.; ipsum initium orationis: Princepsque cet. nusquam grammatice absolvitur. Qui in verbis illa autem eo rediri putant, illi statuunt, ab initio Ciceroni tamquam primarium propositum fuisse hoc loco sapientiam definire. At omnis eius oratio eo spectat, ut ostendat, etiam ex sapientiae notione sequi, ut communitatis officia maxima sint.'

1. 26. ducatur] subj. in suboblique clause.

1. 27. etenim] 'moreover,' introduces a new statement, containing the third ground, not the reason for the immediately preceding conclusion. Madvig de fin. 1 § 3: particula etenim utimur non tam cum proxima confirmamus, quam cum in universa argumentatione progredimur, ut saepe fere idem sit ac porro, praeterea. Exempla sunt Tusc. III 20, de n. d. 11 77, de div. 11 89.' He returns to the same argument § 157.

1. 28. inchoata] 'imperfect,' de leg. I § 27 prima et inchoata intellegentia, de nat. deor. 11 § 33 a primis inchoatisque naturis ad ultimas perfectasque procedere, de orat. I § 5 quae pueris aut adulescentulis nobis ex commentariolis nostris inchoata ac rudia exciderunt. manca] 'defective,' lit. 'maimed:' Nägelsb. lat. Stil. p. 212.

1. 29. actio rerum] 'practical result,' § 83, Nägelsb. lat. Stil. p. 58. consequatur] § 116 1. 12.

1. 31. igitur-ergo] de am. 51 f. haec] sc. actio.

P. 56, § 154, 1. 1. cupidus in perspicienda]=intentus, occupatus, 'eager,' zealous,' 'interested,' an unusual construction for the gen., de inv. 11 § 33 qui in illa re turpis aut cupidus aut petulans fuerit. So rudem in iure civili de orat. I § 50, in disserendo rudes de rep. 1 8 § 13.

1. 3. allatum] i.e. nuntiatum.

1. 6. hoc idem fecerit] 'he also would do so:' that is idem (optimus quisque) not idem hoc, as § 156 1. 20. See Zumpt Gr. § 127, 697. For the conjunctive see P. S. Gr. p. 338, Madvig § 350 b, cp. § 75 l. 2 dixerit.

§ 155, 1. 8. quae pertinent ad hominum utilitatem] 'which concern the interests of our fellow-men,' § 156 l. 25 ad hominum utilitatem, § 22 communes utilitates in medium afferre. See Nägeisbach lat. Stil. p. 304. Caritatem is the reading of Bern. c: Heine suggests that communitatem was the original reading, altered into caritatem by a transcriber.

1. 10. antiquius] i. e. anteponendum, 'more important, of more consequence.' Cp. Philipp. XIII § 6 praecipit ne quid vita existimem antiquius, ep. ad div. XI 2 nec quicquam habui antiquius quam ut.

CHAPTER XLIV

1. 10. atque] and assuredly.' In the beginning of a sentence introduced for the purpose of explaining a preceding statement, and where mere

connection is insufficient, atque and ac introduce a thing with great weight, and may be translated by 'now.' Zumpt Gr. § 333.

13. recesserunt] § 37.

nam et] § 142 1. 25, II § 33, Hand Turs. II p. 510.

quo essent] subjunctive in a final adjectival clause. Roby Gr. II 1640, P. S. Gr. § 208, Madvig § 440 b obs. 1.

1. 14.

rebus suis publicis] to their several governments,' § 92 1. 22. 1. 15. Lysis] Lysis was an eminent Pythagorean philosopher, a native of Tarentum in Italy, whence he fled to Thebes in the general persecution of his sect, and was there entertained by the father of Epaminondas. Some take him to be the author of the golden verses that are extant under the name of Pythagoras. Cp. de orat. III § 139 Lysis Tarentinus Pythagoreus instituit Epaminondam, Diog. Laert. vIII 39, Iambl. vit. Pythag. 35, Corn. Nepos Epam. 2.

1. 16. Dionem] The uncle of the younger Dionysius, whose kingdom he overthrew later, was first attached to the Pythagorean philosophy, but when Plato visited Syracuse B. C. 389, he became his follower and remained his faithful disciple until the end of his life B.C. 353: de orat. III § 139, Plato epist. VII quoted by Plutarch Dion c. 4, Diog. Laert. III 21.

Syracosium] the Greek form of the adjective for Syracusanus. multique multos] i. e. multi alii multos alios.

1. 18. a doctoribus atque doctrina instructi] 'well furnished in point of teachers and learning:' cp. Brut. § 163 a philosophia, a jure civili, ab historia instructior, de orat. III § 229 nihil isti adulescenti neque a natura neque a doctrina deesse sentio. Hand Tursell. I p. 56, P. S. Gr. p. 300 7, Madvig Gr. § 253 obs. Cicero acknowledges his obligations to Greek philosophers in many places, pro Arch. § 14, de nat. deor. 1 § 6: nos—cum`minime videbamur, tum maxime philosophabamur, quod et orationes declarant refertae philosophorum sententiis et doctissimorum hominum familiaritates, quibus semper domus nostra floruit, et principes illi, Dioaotus, Philo, Antiochus, Posidonius, a quibus instituti sumus, ep. ad Quint. fr. 1 9 non enim iam hoc me dicere pudebit-nos ea, quae consecuti sumus, his studiis et artibus esse adeptos, quae sint nobis Graeciae monumentis disciplinisque tradita.

§ 156, 1. 19. vivi atque praesentes] 'personally,' § 11.

1. 21. monumentis litterarum] 'their literary records,' )( viva voce. 1. 22. locus] 'topic,' 'matter of discourse,' § 18, § 65, § 93, § 160 l. 34 n. 1. 23. qui pertineret] consecutive subj. 'any kind of topic which related to.' For the sense see n. to § 152 1. 2.

ut videantur] consecutive subj. so that.' For the meaning of videantur see n. § 121 and cp. Tusc. I § 49 tot rationes attulit, ut velle ceteris, sibi certe persuasisse videatur.

1. 26. prudentiam intellegentiamque] opóvnow-σúveow, 'practical and critical wisdom.'

1. 27. modo prudenter]=dummodo prudenter fiat, § 82 1. 36, 127 1. 34, II § 51 l. 1.

1. 28. cogitatio in se ipsa vertitur] 'reflection (abstract speculation) turns to its own self,' i. e. begins and ends with itself without benefiting others, de fin. III § 24 sola enim sapientia in se tota conversa est.

1. 29. complectitur eos] 'extends its benefit to those.'

§ 157, 1. 30. atque, ut apium cet.] Having explained in § 154 how the best men prefer activity to mere speculative knowledge and illus

trated his point by examples, Cicero now enters on a new proof that an active performance of our social duties is of greater importance than solitary study. namely, because there is a natural tendency in men to form society. The argument is pointed against the Epicureans, who maintained that men formed themselves into society only for the purpose of mutual assistance and help.

1. 31. cum congregabilia sint] subj. of conceived cause, P. S. Gr. P. 459.

1. 32. ac multo etiam magis] See § 12 and cp. Aristot. Pol. 1, 2, 10 diÓTL δὲ πολιτικὸν ὁ ἄνθρωπος ζῷον πάσης μελίττης καὶ παντὸς ἀγελαίου ζώου μᾶλ λον, δῆλον.

1. 33. congregati]=congregabiles, 'sociable,' 'gregarious;' cp. invictus, inaccessus, contemptus, which have respectively the meanings of 'unconquer able,' 'unapproachable,' 'contemptible.'

1. 34. constat ex societate generis humani] 'is founded on,' 'consists in,' 'the maintenance of human society,' § 153 in qua continetur, § 1601. 30. P. 57, 1. 1. attingat] 'be attached to,' 'accompany,' § 18. solivaga] 'solitary,' 'isolated,' Nägelsb. lat. Stilist. p. 212.

1. 2. ieiuna] 'meagre,' 'barren of useful results.'

itemque magnitudo animi.....immanitas] this proposition appears to be introduced as an illustration of the other, being so evident as to need no proof itself for the conclusion which follows (ita fit etc.) mentions only cognitio. Zumpt gives the meaning of the whole passage as follows: 'Knowledge is not real knowledge, nor does fortitude deserve its name, unless they be made to have reference to the common weal, i.e. unless science share its light with others, or fortitude employ itself in defending human society from dangers.'

1. 3. remota communitate coniunctioneque humana feritas sit quaedam] the protasis is implied in remota, separated,' i. e. in case it be separated; hence the subjunctive in the apodosis, Madvig Gr. § 347, P. S. Gr. p. 473 § 215. On quaedam see n. to § 95.

He alludes to

1. 4. immanitas] applied to anything brutal, savage or unnatural. ita fit ut vincat] Madvig Gr. § 373, P. S. Gr. § 195. § 158, 1. 6. quod dicitur a quibusdam] § 54 n. Plato, rep. II p. 369 B, who traces the origin of civil government to the insufficiency of each man for the supply of his own wants, and to the measures which he consequently adopts for associating with other persons to assist him, γίγνεται πόλις, ὡς ἐγᾦμαι, ἐπειδὴ τυγχάνει ἡμῶν ἕκαστος οὐκ αὐτά κης ἀλλὰ πολλῶν ἐνδέης. Aristotle, Pol. I 2, also remarks that 'a man who could not associate with others, or who was all-sufficient for his own wants, would form no part of a state: he would be either below or above human nature and not a man,- Onpiov Ocós.' G. C. Lewis' On the methods of reasoning in Politics,' I p. 14. The Epicurean theory also is included in the allusion, see Lucr. v 1105 ff.

1.8. desideraret...possemus] § 152 1. 2. The clause quod non possemus is explanatory of necessitatem vitae: idcirco refers to the following clause, quod...collocaret.

6

1. 11. victum cultumque] § 106. virgula divina] by supernatural assistance,' lit. by a magic wand.' A proverb alluding to Mercury's caduceus (ößov кaì πλοúтου þáßôos hymn. in Merc. 529) which was said to