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nothing can exist except in space (alicubi), it is more difficult to see why it should be introduced
here. Unless est be taken of merely phenomenal existence (the only existence the Stoics and
Antiochus would allow), the sentence does not represent the belief of Aristotle and Plato. The ?
dea? for instance, though to Plato in the highest sense existent, do not exist in space. (Aristotle
explicitly says this, Phys. III. 4). Aristotle also recognised much as existent which did not exist in
space, as in Phys. IV. 5 (qu. R. and P. 289). Cic. perhaps translates here from Tim. 52 B, faµe? a?
a??a??? e??a? p?? t? ??? ?apa? e? t??? t?p?. For ancient theories about space the student must
be referred to the histories of philosophy. A fair summary is given by Stob. Phys. pe?? ?e??? ?
a? t?p?? ?a? ???a?, ch. XVIII. 1. Corpus et quasi qualitatem: note that corpus is formed, as
contrasted with materia, unformed matter. Qualitas is here wrongly used for quale; it ought to be
used of Force only, not of the product of Force and Matter, cf. 28. The Greeks themselves
sometimes confuse p???t?? and p????, the confusion is aided by the ambiguity of the phrase t?
p???? in Greek, which may either denote the t?de t? as p????, or the Force which makes it p???
?, hence Arist. calls one of his categories t? p???? and p???t?? indifferently For the Stoic view
of p???t??, see Zeller, 96—103, with footnotes.
§25. Bene facis: passim in comedy, whence Cic. takes it; cf. D.F. III. 16, a passage in other
respects exceedingly like this. Rhetoricam: Hülsemann conj. ethicam, which however is not
Latin. The words have no philosophical significance here, but are simply specimens of words
once foreign, now naturalised. D.F. III. 5 is very similar. Cic.'s words make it clear that these
nouns ought to be treated as Latin first declension nouns; the MSS. often give, however, a Gk.
accus. in en. Non est vulgi verbum: it first appears in Theaet. 182 A, where it is called a?????t??
???µa. Nova ... facienda: = imponenda in D.F. III. 5. Suis utuntur: so D.F. III. 4. Transferenda:
transferre = µetafe?e??, which is technically used as early as Isocrates. See Cic. on metaphor,
De Or. III. 153 sq., where necessitas is assigned as one cause of it (159) just as here; cf. also De
Or. III. 149. Saecula: the spelling secula is wrong; Corss. I. 325, 377. The diphthong bars the old
derivations from secare, and sequi. Quanto id magis: Cic. is exceedingly fond of separating tam
quam ita tantus quantus, etc., from the words with which they are syntactically connected, by
just one small word, e.g. Lael. 53 quam id recte, Acad. II. 125 tam sit mirabilis, II. 68 tam in
praecipitem; also D.F. III. 5 quanto id nobis magis est concedendum qui ea nunc primum
audemus attingere.
§26. Non modo rerum sed verborum: cf. 9. Igitur picks up the broken thread of the exposition; so
35, and frequently. Principes ... ex his ortae: the Greek terms are ?ap?a and s???eta, see Arist.
De Coelo, I. 2 (R. and P. 294). The distinction puzzled Plutarch (quoted in R. and P. 382). It was
both Aristotelian and Stoic. The Stoics (Zeller, 187 sq.) followed partly Heraclitus, and cast aside
many refinements of Aristotle which will be found in R. and P. 297. Quasi multiformes:
evidently a trans. of p???e?de??, which is opposed to ?ap???? in Plat. Phaedr. 238 A, and
often. Plato uses also µ???e?d?? for unius modi; cf. Cic. Tim. ch. VII., a transl. of Plat. Tim. 35
A. Prima sunt: primae (sc. qualitates) is the needless em. of Walker, followed by Halm. Formae
= genera, e?d?. The word is applied to the four elements themselves, N.D. I. 19; cf. also quintum
genus below, and Topica, 11—13. A good view of the history of the doctrine of the four
elements may be gained from the section of Stob. Phys., entitled pe?? a???? ?a? st???e??? ?a?
t?? pa?t??. It will be there seen that Cic. is wrong in making initia and elementa here and in 39
(a??a? and st???e?a) convertible terms. The Greeks would call the four elements st???e?a but
not a??a?, which term would be reserved for the primary Matter and Force. Aër et ignis: this is
Stoic but not Aristotelian. Aristot., starting with the four necessary properties of matter, viz. heat,
cold, dryness, moisture, marks the two former as active, the two latter as passive. He then assigns
two of these properties, one active and one passive, to each of the four elements; each therefore
is to him both active and passive. The Stoics assign only one property to each element; heat to
fire, cold to air (cf. N.D. II. 26), moisture to water, dryness to earth. The doctrine of the text
follows at once. Cf. Zeller, pp. 155, 187 sq., with footnotes, R. and P. 297 sq. Accipiendi ...
patiendi: de?es?a? often comes in Plat. Tim. Quintum genus: the note on this, referred to in
Introd. p. 16, is postponed to 39. Dissimile ... quoddam: so MSS.; one would expect quiddam,
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