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The Project Gutenberg eBook of ... Plin. Nat. Hist. XXXIV. 8. Duodeviginti: 82, I just note that octodecim is not used by Cic. Sol quantus sit: 91. Omnium rerum ... comprehendendi: not a case of a plural noun with a singular gerund like spe rerum potiendi, etc., but of two genitives depending in different ways on the same word (definitio). M. Em. 197 qu. Plat. Leg. 648 E t?? pa?t?? ??tta? f?ß??µe??? a????p?? t?? p?µat??, Brut. 163 Scaevolae dicendi elegantia, De Or. III. 156. Other exx. in M.D.F. I. 14. For the turn of expression cf. T.D. IV. 62 omnium philosophorum una est ratio medendi, Lael. 78 omnium horum vitiorum una cautio est, also 51 of this book. §§129—141. Summary. What contention is there among philosophers about the ethical standard! I pass by many abandoned systems like that of Herillus but consider the discrepancies between Xenophanes, Parmenides, Zeno of Elea, Euclides, Menedemus, Aristo, Pyrrho, Aristippus, Epicurus, Callipho, Hieronymus, Diodorus, Polemo, Antiochus, Carneades (129-131). If I desire to follow the Stoics, Antiochus will not allow me, while if I follow Polemo, the Stoics are irate (132). I must be careful not to assent to the unknown, which is a dogma common to both you, Lucullus, and myself (133). Zeno thinks virtue gives happiness. "Yes," says Antiochus, "but not the greatest possible." How am I to choose among such conflicting theories? (134) Nor can I accept those points in which Antiochus and Zeno agree. For instance, they regard emotion as harmful, which the ancients thought natural and useful (135). How absurd are the Stoic Paradoxes! (136) Albinus joking said to Carneades "You do not think me a praetor because I am not a sapiens." "That," said Carneades, "is Diogenes' view, not mine" (137). Chrysippus thinks only three ethical systems can with plausibility be defended (138). I gravitate then towards one of them, that of pleasure. Virtue calls me back, nor will she even allow me to join pleasure to herself (139). When I hear the several pleadings of pleasure and virtue, I cannot avoid being moved by both, and so I find it impossible to choose (141, 142). §129. Quod coeperam: in 128 at veniamus nunc ad boni maique notionem. Constituendi: n. on 114. Bonorum summa: cf. D.F. V. 21 and Madv. Est igitur: so in De Div. II. 8, igitur comes fourth word in the clause; this is not uncommon in Cic., as in Lucretius. Omitto: MSS. et omitto, but cf. Madv. Em. 201 certe contra Ciceronis usum est 'et omitto' pro simplici 'omitto,' in initio huius modi orationis ubi universae sententiae exempla subiciuntur per figuram omissionis. Relicta: cf. 130 abiectos. Cic. generally classes Herillus (or Erillus as Madv. on D.F. II. 35 spells the name), Pyrrho and Aristo together as authors of exploded systems, cf. D.F. II. 43, De Off. I. 6, T.D. V. 85. Ut Herillum. MSS. have either Erillum or et illum, one would expect ut Herilli. Cognitione et scientia: double translation of ep?st?µ?. For the finis of Herillus see Madv. on D.F. II. 43. Megaricorum: Xenophanes. Cic considers the Eleatic and Megarian schools to be so closely related as to have, like the schools of Democritus and Epicurus, a continuous history. The Megarian system was indeed an ethical development of Eleatic doctrine. Zeller, Socrates 211. Unum et simile: for this see Zell. Socr. 222 sq, with footnotes, R. and P. 174 sq. Simile ought perhaps to be sui simile as in Tim. c. 7, already quoted on I. 30, see my note there and cf. I. 35. Menedemo: see Zeller Socr. 238, R. and P. 182. The Erctrian school was closely connected with the Megarian. Fuit: = natus est, as often. Herilli: so Madv. for ulli of MSS. §130. Aristonem: this is Aristo of Chios, not Aristo of Ceos, who was a Peripatetic; for the difference see R. and P. 332, and for the doctrines of Aristo the Chian ib. 358, Zeller 58 sq. In mediis: cf. I. 36, 37. Momenta = aestimationes, a??a? in 36, where momenti is used in a different way. Pyrrho autem: one would expect Pyrrhoni as Dav. conj., but in 124 there is just the same change from Pyrrhoni to Xenocrates. ?pa?e?a: Diog. IX. 108 affirms this as well as p?a??t?? to be a name for the sceptic te???, but the name scarcely occurs if at all in Sext. who generally uses ata?a??a, but occasionally µet???pa?e?a; cf. Zeller 496, R. and P. 338. ?pa?e?a was also a Stoic term. Diu multumque: n. on I. 4. §131. Nec tamen consentiens: cf. R. and P. 352 where the differences between the two schools http://www.gutenberg.org/files/14970/14970-h/14970-h.htm[1/5/2010 10:31:57 AM]
The Project Gutenberg eBook of ... are clearly drawn out, also Zeller 447, 448. Callipho: as the genitive is Calliphontis, Cic. ought according to rule to write Calliphon in the nom; for this see Madv. on D.F. II. 19, who also gives the chief authorities concerning this philosopher. Hieronymus: mentioned D.F. II. 19, 35, 41, V. 14, in which last place Cic. says of him quem iam cur Peripateticum appellem nescio. Diodorus: see Madv. on D.F. II. 19. Honeste vivere, etc.: in D.F. IV. 14 the finis of Polemo is stated to be secundum naturam vivere, and three Stoic interpretations of it are given, the last of which resembles the present passage—omnibus aut maximis rebus iis quae secundum naturam sint fruentem vivere. This interpretation Antiochus adopted, and from him it is attributed to the vetus Academia in I. 22, where the words aut omnia aut maxima, seem to correspond to words used by Polemo; cf. Clemens Alex. qu. by Madv. on D.F. IV. 15. See n. below on Carneades. Antiochus probat: the germs of many Stoic and Antiochean doctrines were to be found in Polemo; see I. 34, n. Eiusque amici: Bentl. aemuli, but Halm refers to D.F. II. 44. The later Peripatetics were to a great degree Stoicised. Nunc: Halm huc after Jo. Scala. Carneades: this finis is given in D.F. II. 35 (frui principiis naturalibus), II. 42 (Carneadeum illud quod is non tam ut probaret protulit, quam ut Stoicis quibuscum bellum gerebat opponeret), V. 20 (fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor sed defensor disserendi causa fuit), T.D. V. 84 (naturae primus aut omnibus aut maximis frui, ut Carneades contra Stoicos disserebat). The finis therefore, thus stated, is not different from that of Polemo, but it is clear that Carneades intended it to be different, as he did not include virtus in it (see D.F. II. 38, 42, V. 22) while Polemo did (I. 22). See more on 139. Zeno: cf. D.F. IV. 15 Inventor et princeps: same expression in T.D. I. 48, De Or. I. 91, De Inv. II. 6; inv. = ????st??. §132. Quemlibet: cf. 125, 126. Prope singularem: cf. T.D. I. 22 Aristoteles longe omnibus— Platonem semper excipio—praestans; also D.F. V. 7, De Leg. I. 15. Per ipsum Antiochum: a similar line of argument is taken in Sext. P.H. I. 88, II. 32, etc. Terminis ... possessione: there is a similar play on the legal words finis terminus possessio in De Leg. I. 55, 56, a noteworthy passage. Omnis ratio etc.: this is the constant language of the later Greek philosophy; cf. Aug. De Civ. Dei XIX. 1 neque enim existimat (Varro) ullam philosophiae sectam esse dicendam, quae non eo distat a ceteris, quod diversos habeat fines bonorum et malorum, etc. Si Polemoneus: i.e. sapiens fuerit. Peccat: a Stoic term turned on the Stoics, see I. 37. Academicos et: MSS. om. et as in I. 16, and que in 52 of this book. Dicenda: for the omission of the verb with the gerundive (which occurs chiefly in emphatic clauses) cf. I. 7, and Madv. on D.F. I. 43, who how ever unduly limits the usage. Hic igitur ... prudentior: MSS. generally have assentiens, but one good one (Halm's E) has assentientes. I venture to read adsentietur, thinking that the last two letters were first dropt, as in 26 (tenetur) and that then adsentiet, under the attraction of the s following, passed into adsentiens, as in 147 intellegat se passed into intelligentes. N, I may remark, is frequently inserted in MSS. (as in I. 7 appellant, 16 disputant, 24 efficerentur), and all the changes involved in my conj. are of frequent occurrence. I also read sin, inquam (sc. adsentietur) for si numquam of MSS. The question uter est prudentior is intended to press home the dilemma in which Cicero has placed the supposed sapiens. All the other emendations I have seen are too unsatisfactory to be enumerated. §133. Non posse ... esse: this seems to me sound; Bait. however reads non esse illa probanda sap. after Lamb., who also conj. non posse illa probata esse. Paria: D.F. III. 48, Paradoxa 20 sq., Zeller 250. Praecide: s??t?µ?? or s??e??? e?pe, cf. Cat. Mai. 57, Ad Att. VIII. 4, X. 16. Inquit: n. on 79. Quid quod quae: so Guietus with the approval of Madv. (Em. 203) reads for MSS. quid quae or quid quaeque, Halm and Bait., follow Moser in writing Quid? si quae removing the stop at paria, and make in utramque partem follow dicantur, on Orelli's suggestion. When several relative pronouns come together the MSS. often omit one. Dicebas: in 27. Incognito: 133. §134. Etiam: = "yes," Madv. Gram. 454. Non beatissimam: I. 22, n. Deus ille: i.e. more than man (of Aristotle's ? ?e?? ? ??????), if he can do without other advantages. For the omission of est after the emphatic ille cf. 59, n. Theophrasto, etc.: n. on I. 33, 35. Dicente: before this Halm after Lamb., followed by Bait., inserts contra, the need for which I fail to see. Et hic: i.e. Antiochus. Ne sibi constet: Cic. argues in T.D. V. that there cannot be degrees in happiness. Tum hoc ... tum http://www.gutenberg.org/files/14970/14970-h/14970-h.htm[1/5/2010 10:31:57 AM]
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