Justice, the fourth, totters, shews its rottenness and untenableness. Justice, Epicurus taught, is necessary for the sake of peace of mind, since the unjust man must live in continual fear of punishment from gods and men. See Cic. de fin. 1 § 50 where the three other virtues are considered in detail from an Epicurean point of view.

1. 13. vel iacet potius] or rather, I should say, is disregarded.' 'Cp. § 46, § 79, de fin. 2 § 117 maximas-virtutes iacere omnes necesse est voluptate dominante.

1. 14. communitate] I§ 20.

1. 15.

neque enim bonitas-esse potest—si haec non per se expetantur] See Madvig Gr. § 348 e obs. 3, who quotes Caes. B. C. 111 44 Caesar munitiones prohibere non poterat, nisi proelio decertare vellet, as another similar example of a conditional proposition in the conjunctive being subjoined to one containing non possum with the infinitive. Čp. also de fin. 1 § 54 ne ipsarum quidem virtutum laus—reperire potest exitum, nisi dirigatur ad voluptatem.

1. 16. non plus] § 38 l. 24, § 89 l. 18.

amicitia] Friendship is according to Epicurus one of the greatest blessings of life, de fin. 165 Epicurus ita dicit omnium rerum, quas ad beate vivendum sapientia comparaverit, nihil esse maius amicitia, nihil uberius, nihil iucundius; so that the wise man ought to be ready to sacrifice his life for his friend; but in conformity with his fundamental principle that nothing but pleasure is in itself worthy, he taught that friendship was limited by pleasure, i.e. the advantages which it confers.

1. 17. conferamus in pauca] Quae multis verbis disputavimus, paucis complectamur. H. Plautus Menaech. prolog. 6 in verba conferam paucissima.

§ 119, 1. 19. omnem voluptatem honestati esse contrariam] Such at least was the doctrine of the staunchest Stoics: Sext. Empir. adv. math. ΧΙ 73 Κλεάνθης μὲν μήτε κατὰ φύσιν αὐτὴν (τὴν ἡδονὴν) εἶναι μήτε ἀξίαν ἔχειν αὐτὴν ἐν τῷ βίῳ.-Παναίτιος δέ τινα μὲν κατὰ φύσιν ὑπάρχειν, τινὰ δὲ Tapà púow. Cicero has in view chiefly gross sensual indulgence, as is the case in all his attacks upon the Epicurean system.

1. 21. Calliphonem et Dinomachum] Calliphon and Dinomachus tried to follow a middle path between the Stoics and Epicureans, considering the chief good to consist in the union of virtue with bodily pleasure. Clem. Alex. Strom. II § 128 explains the doctrine further :κατὰ τοὺς παρὰ Καλλιφῶντα ἕνεκα μὲν τῆς ἡδονῆς παρεισῆλθεν ἡ ἀρετή, χρόνῳ δὲ ὕστερον τὸ περὶ αὐτὴν κάλλος κατιδοῦσα ἰσότιμον ἑαυτὴν τῇ ἀρχῇ τούτεστι τῇ ἡδονῇ πάρεσχεν, i.e. pleasure and virtue are both of them ends to man, but pleasure is so from the first, while virtue only becomes so after experience. Cp. de fin. v § 21 iunctae autem et duplices expositiones summi boni tres omnino fuerunt ... Nam aut voluptas adiungi potest ad honestatem, ut Calliphonti Dinomachoque placuit, aut doloris vacuitas, ut Diodoro, aut prima naturae ut Academicis Peripateticisque, Tusc. v c. 30 sunt haec de finibus sententiae: primum simplices quattuor, (1) nihil bonum nisi honestum, ut Stoici: (2) nihil bonum nisi voluptatem ut Epicurus: (3) nihil bonum nisi vacuitatem doloris ut Hieronymus: (4) nihil bonum nisi naturae primis bonis aut omnibus aut maximis frui, ut Carneades contra Stoicos disserebat. Haec igitur simplicia, illa mixta: tria genera bonorum, maxuma animi, secunda corporis, externa tertia, ut Peripatetici, nec multo veteres Academici secus: voluptatem cum honestate Dinomachus et Callipho copulavit, indolentiam autem honestati

Peripateticus Diodorus adiunxit. Hae sunt sententiae quae stabilitatis aliquid habeant; nam Aristonis, Pyrrhonis, Erilli nonnullorumque aliorum evanuerunt, de fin. 11 § 19, Ac. II § 139, Tusc. v § 85.

1. 23. copulavissent] § 77.

1. 25. finis bonorum] 'the limit of good' i.e. the chief good, summum bonum. The words et malorum are probably corrupt, as Cicero when speaking of both good and evil uses the plural fines, and also malorum is superfluous because Cic. is here speaking of the possibility of the union of virtue with pleasure as the highest spring of action.

1. 26. misceri cet.] 'be a compound and mixture of contradictory qualities.'

§ 120, 1. 27. de hoc] sc. fine bonorum.

1. 28. alio loco] sc. dictum est, in the second book de finibus bonorum et malorum. The ellipse of dicere or some verb of similar meaning is very common in Cic. See for exx. § 60 1. 32, § 106 l. 22, Nägelsbach Stilistik § 183, 1, Dräger hist. Synt. 1, 174, Index s. v. ellipsis.

1. 32. ut tribuamus aliquid voluptati] 'to make some admission in favour of pleasure,' not to exclude it altogether from consideration, a parenthetic final clause, I § 53, Kenn. Gr. p. 458.

1. 33. condimenti nonnihil habebit] will have somewhat of a relish,' serve as a sauce." The pleasure or happiness of mind, which virtue calls forth, is not with the Stoics the end of virtue, but its sequel (èwɩyévvnμa).

§ 121, 1. 35. perinde erit, ut cet.] i.e. tanti erit quanti feceris, 'will be according to the use you make of it,' or 'according as you take it.' Sallust. Iug. 4 perinde habeantur, ut eorum qui ea sustinent virtus est.

P. 139, 1. 1. quamquam] I § 30 l. 15, § 76 1. 17.

1. 2. commentarios] i. q. Toμvýμaтa, 'the lectures' of Cratippus to his pupils, n. to § 8 l. 23. The son writes to Tiro, ep. ad fam. XVI 21, multum mihi eripitur operae in exscribendis hypomnematis, i.e. 'the notes' taken down by himself from Cratippus' lectures.

1. 4. patria revocasset] Cp. ad fam. X I, I posteaquam de medio cursu reip. sum voce revocatus. When Cicero found himself no longer secure in his country seat, and did not know which party to join, he set sail for Greece on the 17th July B.C. 44, but the wind drove his vessel back ashore. There he received intelligence of a change in political affairs, and heard that the strongest party did not approve of his voyage and also that M. Brutus invited him to work at Rome in the interest of his party; accordingly he returned to Rome. His death which happened on the 7th of December B. C. 43 prevented him from fulfilling his intention of visiting his son in Greece.

1. 5. his voluminibus] ablative of the manner.

1. 9. absens loquar] I 2 § 4, ad Att. xv 13, 6.

1. 10. te quidem] n. to I § 59.

1. 11. monumentis praeceptisque] 'records' 'memorials' (i. e. books) and the precepts which they contain. Cp. 1 § 156, ep. ad fam. vI 6, 3 sapientissimorum virorum monumentis atque praeceptis. Que is here epexegetic. Heine and Lund after Lambinus read monitis without any MS. authority, because monita and praecepta are commonly found in combination and monumenta is too imposing an expression for Cicero to employ here.

1. 12. laetabere] Observe the use of the fut. ind. notwithstanding the oratio obliqua. Heine quotes parallel instances from the or. Philipp. vIII § 27 (postulat) tamdiu ut obtineat, dum M. Brutus C. Cassius consules prove consulibus provincias obtinebunt, ib. XI § 30 (senatui placere) ut, quamcumque in provinciam eius belli gerendi causa advenerit, ibi maius imperium C. Cassii pro consule sit, quam eius erit, qui eam provinciam tum obtinebit, cum C. Cassius pro consule in eam provinciam venerit.

END OF NOTES ON THE THIRD BOOK

INDEX TO THE NOTES

The references are to Book, Section and Line