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Xenocrates, Polemo (cf. D.F. IV. 2), sometimes Crantor is added. The harmony was supposed to
have been first broken by Polemo's pupils; so Varro says (from Antiochus) in Aug. De Civ. Dei
XIX. 1, cf. also 34. Antiochus doubtless rested his theory almost entirely on the ethical
resemblances of the two schools. In D.F. V. 21, which is taken direct from Antiochus, this
appears, as also in Varro (in Aug. as above) who often spoke as though ethics were the whole of
philosophy (cf. also De Off. III. 20). Antiochus probably made light of such dialectical
controversies between the two schools as that about ?dea?, which had long ceased. Krische Uber
Cicero's Akademika p. 51, has some good remarks. Nominibus: the same as vocabulis above. Cic.
does not observe Varro's distinction (De L. L. IX. 1) which confines nomen to proper nouns,
vocabulum to common nouns, though he would not use vocabulum as Tac. does, for the name of
a person (Annals XII. 66, etc.). Quasi heredem ... duos autem: the conj. of Ciaconus "ex asse
heredem, secundos autem" is as acute as it is absurd. Duos: it is difficult to decide whether this
or duo is right in Cic., he can scarcely have been so inconsistent as the MSS. and edd. make him
(cf. Baiter and Halm's ed., Ac. II. 11, 13 with De Div. I. 6). The older inscr. in the Corpus vol. I.
have duo, but only in duoviros, two near the time of Cic. (C.I. vol. I. nos. 571 and 1007) give
duos, which Cic. probably wrote. Duo is in old Latin poets and Virgil. Chalcedonium: not
Calchedonium as Klotz, cf. Gk. ?a???d?????. Praestantissimos: Halm wrongly, cf. Brut. 125.
Stagiritem: not Stagiritam as Lamb., for Cic., exc. in a few nouns like Persa, pirata, etc., which
came down from antiquity, did not make Greek nouns in -?? into Latin nouns in -a. See M.D.F.
II. 94. Coetus ... soliti: cf. 10. Platonis ubertate: cf. Quintilian's "illa Livii lactea ubertas."
Plenum ac refertam: n. on 11. Dubitationem: Halm with one MS., G, gives dubitantem, Baiter
dubitanter, Why alter? Ars quaedam philosophiae: before these words all Halm's MSS., exc G,
insert disserendi, probably from the line above, Lipsius keeps it and ejects philosophiae, while
Lamb., Day read philosophia in the nom. Varro, however, would never say that philosophy
became entirely dialectical in the hands of the old Academics and Peripatetics. Ars = te???, a set
of definite rules, so Varro in Aug. (as above) speaks of the certa dogmata of this old school as
opposed to the incertitude of the New Academy. Descriptio: so Halm here, but often discriptio.
The Corp. Inscr., vol. I. nos. 198 and 200, has thrice discriptos or discriptum, the other spelling
never.
§18. Ut mihi quidem videtur: MSS. transpose quidem and videtur, as in 44. Quidem, however
nearly always comes closely after the pronoun, see M.D.F. IV. 43, cf. also I. 71, III. 28, Opusc. I.
406. Expetendarum fugiendarumque: ?a??et?? ?a? fe??t??, about which more in n. on 36. The
Platonic and Aristotelian ethics have indeed an external resemblance, but the ultimate bases of
the two are quite different. In rejecting the Idea of the Good, Aristotle did away with what Plato
would have considered most valuable in his system. The ideal theory, however, was practically
defunct in the time of Antiochus, so that the similarity between the two schools seemed much
greater than it was. Non sus Minervam: a Greek proverb, cf. Theocr. Id. V. 23, De Or. II. 233, Ad
Fam. IX. 18, 3. Binder, in his German translation of the Academica, also quotes Plutarch Præc.
Polit. 7. Inepte ... docet: elliptic for inepte docet, quisquis docet. Nostra atque nostros: few of the
editors have understood this. Atticus affects everything Athenian, and speaks as though he were
one of them; in Cic.'s letters to him the words "tui cives," meaning the Athenians, often occur.
Quid me putas: i.e. velle. Exhibiturum: Halm inserts me before this from his one MS. G,
evidently emended here by its copyist. For the omission of me, cf. note on 7.
§§19—23. Part II. of Varro's Exposition: Antiochus' Ethics. Summary. The threefold
division of philosophy into ?????, f?s???, d?a?e?t???. Goodness means obedience
to nature, happiness the acquisition of natural advantages. These are of three kinds,
mental, bodily, and external. The bodily are described (19); then the mental, which
fall into two classes, congenital and acquired, virtue being the chief of the acquired
(20), then the external, which form with the bodily advantages a kind of exerciseground
for virtue (21). The ethical standard is then succinctly stated, in which virtue
has chief part, and is capable in itself of producing happiness, though not the greatest
happiness possible, which requires the possession of all three classes of advantages
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