deinde] demum H. volumus] nolumus oratio] KO, molu] mutu B, metu LO. ne] nec et] C, om. BKLM, ut HV, aut 103 superior aeri aetheriis] superi ether BK, superior aether HINO, superior et haec alius aer L, BK, igni LMORV. volitantes] uoluntates B. igne] sunt] sint BKC. moveat] moneat B. porro] 104 ratione] OC, reperire] repperire appetant] appareant B. XXXVIII. Hippocentauro] yppoc. B, hypoc. H, ipoc. C. confirmationem HMCV, text V1. vocant] uacant B. introitum] intitum, o written above latter i B. LN, Ty. R. 105 conformationem] autem] om. C. Ti.] titum BKC, Tiberium 106 videor] uideo Gracchum] grassum graccum L, Grachum C. M.] Marco BK. LOV, text V1, uidero N. socutellam C. tum] tamen HC. BHK. tu] cum BN, pervenerint] Z. tum] tamen Co. in deo] in deo uideo C. esse] etiam esse C. beatus atque eternus intelligatur C. obicitur] BHKLMN, obiicitur others. hic C. sitellam] om. H, si cellam N, tum KMO. Octavii] octaui referantur] perferantur H. beati atque aeterni intellegantur] dum taxat] B (see Corssen II. 882). 107 num] nunc Z. omnino haec] omnis reprehensus a multis] a. m. r. HC. uacillat] vaccillat L (see Munro on Lucr. III. 501). quam] MNCRV, om. BHIKLO. omnium in] hominum in N. ea] ex Z. illi ergo] BKR, ergo illi CV. Cercopis] certonis BHCV, Cerconis KL M, Critonis L'N, Crotonis R, cerdonis V10. id est] idem B. id est imago ejus] om. L. incurrit] occurrit N. hominis] nominis LO. in meum aliae] in om. B, aliae in meum H. earum] 108 Scyllae] scillae BK, chillae C. inculcatis] conculcatis HV1. XXXIX. at] ad BHKMNOCRV. dam HN. potuerunt] CO, potuerant BK. invocatae] non uocatae ILOV1, inuocata R. licenter Fluentium] licentiam fruen- 109 si vos] suos B, text marg. B. continenter] quae continentur NV, text V1. si continenter] si continentur BV, text V1. inquit] KV, inquis HV1, inquid BO, om. MC. faciet] facient BHKMOCRV. aequili britatem] aequalitates H, aequalitatem L, aequilibram libertatem MCR, aequa placet] placeat B. quae] qui B. sint] BK, sunt HIL. ea conservent] ea quae conseruent N. individuis] V1, diuinis Z. quae nulla sunt] 0, om. BK HCR. se ipsa] C, seipsa R, se ipse BK, se ipsae H. agitari] cogitari B. figurare] fucare MRV, text V1. immortalem deum efficitis] d. inm. facitis C. XL. vester] noster BC, uidetur LO. Vellei] MRV, uelle BHIKLO, 111 uelei N. quarundam] eadem BK, eiusdem HN, earum LO, earundem 112 CMRV. 113 om. R. ut Iuvenest] aut quas potiones] om. H. persequitur] prosequitur H. poëtae] Z. ambrosiam] ambrosiae H. tatem] BK, iuuentutem MV (with uel iunonem ducis] dicitis H, dicis NR. titillatio] totillatio B, titilatio CV. LORV, non enim (omitting non below) C. H. sapientiae] sapientior MCRV. imprud. LNO. Timocratem] timotheum H. alia est ea quaestio] om. C. 114 XLI. at] BK, a HNCO. est] sat inest K. BIKMRV, text V1. nam etiam] nam enim BHKMN, nam at dolore vacant] adolere uocant L. satin est id est idem 0, enim H, est MCR. abundantem] nec uereatur H, utatur N. 115 effluant IC. cogitat] cogitant LO. pulchre] CHLO, pulchro non uereatur] ILO, videatur MCRV, non moueatur B, ne intereat] om. Z. ulla] om. H. affluant] Coruncanium] Corumcanium B, Coruncanum P. Scaevolam] H, psceuolam B, everterit] euertit LMC, auertit V, allicere] HRV1, elicere BMNOCV, eligere I, deberi debere B. HC, eorum comam I, Corruncanum MRV. Ti] om. Z. Sceuolam VO. 116 text v1. dicere L. Xerxes] exerses B. protulerim HN. licuerit] libuerit MCRV. religionem quae] religionemquid ii] hi uero HN, qui duo ILO, quid ii duo V. Prodicus] Prodigus BNC, prodigiis HI. Cius] V, chiius BLO, chius HIMNCRV. reliquit] reliquid BL, relinquit N. soleamus] solemus H. 118 que C. 119 in] om. H. Euhemero] heuhemero B, heu hemor 01, Homero HINO2, Euhenio L, Euchemero MV, text V1, Euemero R. strantur] monstrantur M. orarum] horarum BH. demon Ennius] Aennius V, so II. 18. 49. Eleusinem] BMR, Eleusinam HLNV, Eleusina V1. quae Lemni] qualem ni H, quae leni N. 120 XLIII. irrigavit] rigauit L. universitate] om. H, uniuersitati MNCRV. cipia] principio L. sunt Z. nutare] nature H, mutare N. in tum] tamen (thrice) C. mentis] mentesque BMRV, mentes HLCO. eodem universo] eodem uniuersos B. prin sint] soleant] solent Z. idem] is idem 121 patria] paria BN, paria with uel puero written above H. praestantius] pr. est H. qui] quicumque C. in imbecillitate] inbecillitatem BHLC, imbecillitatem IMNORV. benevolentiam] beniuol. BCRV. enim] om. H. imbecilli] inbeccilli B, imbecilles 0. 122 XLIV. autem] enim C, etiam V. dictum BMCR. referemus] referamus 0. iis] R, his B. ductum] qui nulla re egentes] HO, qui in n. re egentes B, qui in n. re eg. sunt MR, quia in n. re eg. sunt C. auspiciis] aut spiciis B, auguriis H. NOTES. A. INTRODUCTION. I. I-VII. 17. a. Dedication to Brutus. subject; variety of opinions; some asserting the existence of the gods, some doubting, some denying it. Those who believe in their existence differ as to their nature; the Epicureans denying that they pay any regard to human affairs, the Stoics affirming that the universe is ordered by them for the good of man, while the Academy holds that man has no right to dogmatise, and confines itself to the criticism of the other schools. §§ 1-5. The importance and difficulty of the Cum sint-tum est. Heindorf with some of the less important мss reads sunt, ‘sermonis legi convenienter'; but both constructions are allowable, see Madv. Fin. I 19, Roby Gr. §§ 1734, 1735. The Ind. which is found in the very similar passage Divin. 1 7 cum omnibus in rebus temeritas turpis est, tum in eo loco maxime which concerns religion, is more naturally used in comparing particular cases ('as-so' 'both-and'); the Subj. views the particular case in relation to the general principle, as in Off. III 5 cum tota philosophia frugifera sit, tum nullus feracior in ea locus est quam de officiis, and Lael. 23 with Seyffert's note. Translate, 'while there are many questions in philosophy which are far from having been fully cleared up, there is one of special difficulty, I mean the inquiry into the nature of the gods'. ['I think that in nearly all the passages where cum-tum is used by C. there is a contrast between a general statement and a particular case, whether the clause with cum contains an Ind. or a Subj. If the cum clause introduces a fact viewed as a concession made by the speaker, then the Subj. is necessary; otherwise not'. J. S. R.] ad agnitionem animi pulcherrima: 'ennobling as regards our recognition of the soul's nature'. For construction cf. 1 98 ad figuram quae vastior? 11 87 ad speciem pulchriores, 155 nulla species ad rationem praestantior. The thought is that expressed by Minucius Felix 17 nisi divinitatis rationem diligenter excusseris, nescias humanitatis, and by C. himself in the Tusculans, written a few i 1onths before the N. D. animus divinus est...si deus aut anima aut ignis est, idem est animus hominis 165; ut deum agnoscis ex M. C. 5 operibus ejus, sic ex memoria vim divinam mentis agnoscito 1 70; ut ipsa se mens agnoscat, conjunctamque cum divina mente se sentiat v 70; also N. D. 1 91, Div. 1 64 and the striking passage in Leg. 1 8 24, 25. See too the fragment of the Consolatio quoted on § 9, and Somn. Scip. 24 deum te scito esse: ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet. If the soul is divine, either as being in itself divinae particula aurae (the Stoic view) or as of kindred nature (τοῦ γὰρ καὶ γένος ἔσμεν, πατὴρ ἀνδρῶν τε θεῶν τε) or as capable of being made like to God (Plato's oμoiwois r be), it is evident that the inquiry into the divine nature will throw light upon our own, and will at the same time raise our ideas as to the dignity of man. See on the general subject the introductory Sketch of Greek Philosophy and Krische Die theologischen Lehren der Griechischen Denker p. 7. The word agnitio is not used elsewhere by C. On the distinction between it and cognitio (read by Wolf and others) see Schömann's Opusc. III 291, Heidtmann zur Krit. d. N. D. Neustettin 1858. pulcher for spelling, see Orator 160 cum scirem ita majores locutos esse ut nusquam nisi in vocali adspiratione uterentur, loquebar sic ut pulcros, Cetegos, triumpos, Kartaginem dicerem: aliquando, idque sero, convicio aurium cum extorta mihi veritas esset, usum loquendi populo concessi, scientiam mihi reservavi. Roby Gr. § 132. ['That the c passed into ch in pulcer and not in ludi-cer is no doubt due to the l as in sepulchrum'. J. S. R., who refers to Corssen 112 150, Ribbeck Verg. Prol. p. 424, and quotes Roscher in Curtius' Studien II 145, scripturam 'pulcher' non probant Varro (cf. Charis. p. 73, 17 к) et Scaurus (p. 2256 Pu.), probaverunt Probus (cath. 14, 38 K) Santra (ap. Scaurum l. 1.) qui vocabulum a Graeco пoλúxpoos derivandum esse censet, Velius Longus (2230 Pu.), Marius Victorinus (2466 Pu.)]. ad moderandam religionem: 'for regulating religious observances.' These will vary according to the idea we have of God: contrast the worship of a Bacchus and an Apollo, still more of Juggernaut and of Christ. The same idea is expressed in the words 'God is a spirit, and they that worship him must worship him in spirit and in truth'. Cf. Divin. II 149 ut religio propaganda est quae est juncta cum cognitione naturae, sic superstitionis stirpes omnes ejiciendae. C. lays down rules for religious rites in Leg. II 19-22, and Seneca in Epp. 41 and 95 (primus est deorum cultus deos credere, satis illos coluit quisquis imitatus est, &c.) and other passages cited by Zeller Stoics, p. 326 Eng. tr. See for Epicurean view Lucr. v 1198 nec pietas ulla, &c. de qua: the relative refers to the remoter antecedent quaestio. Heidtmann, who would himself omit quae-necessaria, quotes exx. from Lael. 76, 97, 100. Cf. Dietsch ad Sall. Cat. 48. tam variae-inscientiam. The мss are very corrupt here: A and B1 read sint for sunt; ut is omitted in most; A and C1 omit ten lines from esse debeat to sententias; Ursinus tells us that the words causam-scientiam and the que after prudenter did not exist in a Mỹ, used by him; B1E have = causa principium, B2 causa et principium, C3 causam id est principium; lastly all but one appear to have scientiam for inscientiam. Wyttenbach followed by Heindorf and Creuzer omits the clause id est principium philosophiae, which is usually explained by a reference to Arist. Met. I 2 10 διὰ τὸ φεύγειν τὴν ἄγνοιαν ἐφιλοσόφησαν, the great discrepancy of opinions is an evidence that the cause or starting-point of philosophy was the painful consciousness of ignorance, and that the Academics are justified in refusing to make any affirmation on points where certainty is unattainable'. (See Krische p. 7.) But this explanation is unsatisfactory on several grounds; (1) there is no reason for making any reference to the origin of philosophy, (2) the present discrepancy of opinions is no argument as to what may have been the origin of philosophy, (3) the origin of philosophy is in no way connected with the Academic principle (itself the result of a long history of philosophy) that man must be content with probability, (4) bare ignorance is very far from being the cause of philosophy, and it would be an altogether wrong use of words to make inscientia rò peúyeiv tηv äyvolav, (5) principium philosophandi would have been a more appropriate expression for the supposed sense. Nor is it much more satisfactory to interpret the clause as affirming that the Socratic confession of ignorance is the starting-point of philosophy in the individual (cf. Ac. 144). If we retain the ordinary reading, I think it is best to take it as giving the sceptical view, 'the cause and origin of this whole windbag of philosophy is ignorance', cf. Sext. Emp. Math. IX 29 rò moλúrρоtov τηs ἀποφάσεως (παρὰ τοῖς δογματικοῖς φιλοσόφοις) τὴν ἀγνωσίαν τοῦ παντὸς ἀληθοῦς ἐπισφραγίζεται. But though such language may have been used by Hortensius and others (Fin. 1 2), it is hardly conceivable that C. should have adopted it as his own. I should prefer therefore to follow Ursinus (if one only knew what his Ms. was1) or Heind., whose reading gives an excellent sense though somewhat clumsily expressed: 'the discrepancy of opinions proves that they all sprang from ignorance, and that the Academics are right in refusing to make any positive assertion'. The interpolation of the clause omitted by him would be easily accounted for by the supposition that id principium philosophiae was a gloss on the words Academicos assensioner cohibuisse, meaning that this was the leading principle of their philosophy. The variety of opinions was the 10th of the common-places used by the Sceptics to prove that knowledge was unattainable, see Sext. Emp. Hyp. 1 14 145. Baiter, in order to keep the sint of the majority of мss, inserts cum, reading debent for debeat in apodosi, but this is awkward after cum multae; and it is also more natural to introduce the discrepancy of opinion as a distinct statement to be proved by what follows, velut in hac quaestione, rather than to refer to it as already known. Orelli follows Ernesti in inserting id before magno, an 1 'Magna est suspicio eum virum quae sibi placerent finxisse', Moser, Pracf. ad Tusc. p. XVIII; 'Ursini codices, qui ubicunque haeserat praesto erant, commemorare nihil attinet', Madv. Praef. ad Fin. p. xxxix. |