academica of cicero. - 912 Freedom Library

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putare, which Bait. adopts. Thinking this too large a departure from the MSS., I read reri, which
verb occurred in I. 26, 39. Possibly putare, a little farther on, has got misplaced. Non id agitur:
these difficulties supply Sextus with one of his t??p??, i.e. ?? pe?? ta? pe??stase??; cf. P.H. I.
100, also for the treatment of dreams, ib. I. 104. Si modo, etc.: "if only he dreamed it," i.e.
"merely because he dreamed it." Aeque ac vigilanti: = aeque ac si vigilaret. Dav. missing the
sense, and pointing out that when awake Ennius did not assent to his sensations at all, conj.
vigilantis. Two participles used in very different ways not unfrequently occur together, see Madv.
Em. Liv. p. 442. Ita credit: MSS. have illa, which Dav. altered. Halm would prefer credidit. Itera
dum, etc.: from the Iliona of Pacuvius; a favourite quotation with Cic.; see Ad Att. XIV. 14, and
T.D. II. 44.
§89. Quisquam: for the use of this pronoun in interrogative sentences cf. Virg. Aen. I. 48 with the
FileOutputStreams of Wagner and Conington. Tam certa putat: so Sextus A.M. VII. 61 points out
that Protagoras must in accordance with his doctrine pa?t?? µet??? a????p?? hold that the µeµ?
??? is the ???t????? t?? e? µa??a? fa???µe???. Video, video te: evidently from a tragedy
whose subject was ??a? µa???µe???, see Ribbeck Trag. Lat. rel. p. 205. Cic. in De Or. III. 162
thus continues the quotation, "oculis postremum lumen radiatum rape." So in Soph. Aiax 100 the
hero, after killing, as he thinks, the Atridae, keeps Odysseus alive awhile in order to torture him.
Hercules: cf. Eur. Herc. Fur. 921—1015. The mad visions of this hero, like those of Orestes, are
often referred to for a similar purpose by Sext., e.g. A.M. VII. 405 ?? ???? ???a???? µa?e?? ?a?
?aß?? fa?tas?a? ap? t?? ?d??? pa?d?? ??? ????s?e??, t?? a???????? p?a??? ta?t?? t? fa?tas?
a? s????e?. a???????? de ?? t? t??? t?? e????? pa?da? a?e?e??, ??pe? ?a? ep???se?. Cf.
also A.M. VII. 249. Moveretur: imperf. for plup. as in 90. Alcmaeo tuus: cf. 52. Incitato furore:
Dav. reads incitatus. Halm qu. from Wesenberg Observ. Crit. ad Or. p. Sestio p. 51 this
explanation, "cum furor eius initio remissior paulatim incitatior et vehementior factus esset," he
also refers to Wopkens Lect. Tull. p. 55 ed. Hand. Incedunt etc.: the MSS. have incede, which
Lamb. corrected. The subject of the verb is evidently Furiae. Adsunt: is only given once by
MSS., while Ribbeck repeats it thrice, on Halm's suggestion I have written it twice. Caerulea ...
angui: anguis fem is not uncommon in the old poetry. MSS. here have igni. Crinitus: a?e?se??
µ??, "never shorn," as Milton translates it. Luna innixus: the separate mention in the next line of
Diana, usually identified with the moon, has led edd. to emend this line. Some old edd. have
lunat, while Lamb. reads genu for luna, cf. Ov. Am. I. 1, 25 (qu. by Goer.) lunavitque genu
sinuosum fortiter arcum. Wakefield on Lucr. III. 1013 puts a stop at auratum, and goes on with
Luna innixans. Taber strangely explains luna as = arcu ipso lunato, Dav. says we ought not to
expect the passage to make sense, as it is the utterance of a maniac. For my part, I do not see
why the poet should not regard luna and Diana as distinct.
§90. Illa falsa: sc. visa, which governs the two genitives. Goer. perversely insists on taking
somniantium recordatione ipsorum closely together. Non enim id quaeritur: cf. 80 n. Sext. very
often uses very similar language, as in P.H. I. 22, qu. in n. on 40. Tum cum movebantur: so Halm
for MSS. tum commovebantur, the em. is supported by 88.
§§91—98. Summary: Dialectic cannot lead to stable knowledge, its processes are not
applicable to a large number of philosophical questions (91). You value the art, but
remember that it gave rise to fallacies like the sorites, which you say is faulty (92). If
it is so, refute it. The plan of Chrysippus to refrain from answering, will avail you
nothing (93). If you refrain because you cannot answer, your knowledge fails you, if
you can answer and yet refrain, you are unfair (94). The art you admire really
undoes itself, as Penelope did her web, witness the Mentiens, (95). You assent to
arguments which are identical in form with the Mentiens, and yet refuse to assent to
it Why so? (96) You demand that these sophisms should be made exceptions to the
rules of Dialectic. You must go to a tribune for that exception. I just remind you that
Epicurus would not allow the very first postulate of your Dialectic (97). In my
opinion, and I learned Dialectic from Antiochus, the Mentiens and the arguments
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