of Caecilius Statius translated from Menander. Other quotations are given N. D. III 72, Senect. 25. C. blames his style (Brut. 74) but still places him first of Latin comic poets (Opt. Gen. Or. 2). Like Terence he was a foreigner (an Insubrian Gaul) and a slave: he died B. c. 168, cf. Teuffel R. L. § 95. The metre of the lines quoted is troch. tetr. cat. As regards the reading I have preferred to insert est after ut1, as in Tusc. III 21 ut est in Melanippo, rather than adopt the ille of Ursinus, which seems to me less suited to the following ut queritur ille. [Ut est may also be the true reading in Tusc. I 31 ut ait in Synephebis, where edd. supply ille. J. S. R.]

fidem: 'protection', lit. 'good faith'. He who forgets the common bond of fellowship which unites men together is guilty of a breach of faith even the Gods would be 'unrighteous' if they neglected the suppliant.

in civitate-non vult: the lines may be reduced to metre by a slight alteration, e.g.

hic in civitáte fiunt facinora capitália:

ме

ábs amico amánte meretrix áccipere argentum non vult. Ribbeck Com. Fr. p. 702 reads nám ab amico amánte argentum accipere meretrix noénu volt.

§ 14. religione, pietate, sanctitate: see n. on § 3 and on § 116.

delubris: 'shrines'. The word is commonly used in connexion with the image, whether of a God or hero, which was placed there. Acc. to its etymology (luo cf. lustrum, pollubrum) it must originally have meant a place of expiation. See Dict. of Ant. under Templum.

auspiciis quibus praesumus. C. was elected a member of the college of Augurs B. c. 53 in place of the younger Crassus killed at Carrhae. How highly he appreciated the dignity of the office may be seen from Leg. ii 31 maximum et praestantissimum in re publica jus est augurum.

addubito: 'to be inclined to doubt' (towards doubt), cf. adlubesco, ad

dormio.

aliquid certi: see n. § 6 quid certi, and Div. II 8 si aliquid certi haberem.

§ 15. accurate et diligenter: 'with careful attention to each point'. feriis Latinis: the annual festival of Jupiter Latiaris on the Alban Mount lasted for four days. It was one of the class of f. conceptivae, the time for its celebration being determined by agreement between the two consuls, who regularly presided at it, see Dict. of Ant. and Preller Röm. Myth. p. 1862. Besides the N. D., C. represents the dialogue De Republica as having been held on occasion of a Latin holiday.

ad eum: 'to his house.' So just above apud Cottam 'at his house'. arcessitu: found only in the Abl. like many similar verbals, e.g.

1 Since writing the above I find that this is the reading adopted in the text of C. F. W. Müller.

injussu, coactu, concessu. On its relation to accersitu see Wilkins in Journal of Philology, no. XII. p. 278.

offendi: 'found', lit. 'stumbled across'.

exedra: 'saloon', lit. 'a sitting out', used not so much, I think, of 'out-of-door seats' (D. of Ant.) as of bays or projections from a central hall or court (replσrúdov), which were sometimes very small (Guhl and K. § 80) but more frequently of considerable size with semicircular apses and stone seats along the walls. Vitruvius in his description of the palaestra or gymnasium, such as were attached to Roman villas of the higher class (Att. I 4, Fam. VII 23, De Orat. 1 98, Divin. 1 8) recommends that in three of the cloisters surrounding the court there should be exedrae spatiosae in quibus philosophi, rhetores, reliquique qui studiis delectantur sedentes disputare possint v 11. (Readers of Plato will remember that he places the scene of several of his Dialogues in the Palaestra.) For the use of the word in ecclesiastical writers cf. Bingham Bk. VIII c. v. § 4, and c. vi. § 9, c. vii. § 1. C. uses the word De Orat. III 17, Fin. v 4, and the diminutive exedrium Fam. VII 23. For the spelling (exedra or exhedra) see Sch,'s n. with the reff.

ad quem: C. often uses ad after defero, otherwise the Dat. would have seemed more appropriate to express honour done to a person, cf. Draeg. § 186, 3.

primas: sc. partes, πрwτаушvισreîv, a metaphor from the stage frequently used with agere, ferre, dare, concedere, tenere, &c. Secundas is similarly used by Seneca.

progressus habebat: so progressus facere Tusc. IV 44.

Ch. VII. § 16. Piso: M. Pupius Piso Calpurnianus consul in B. c. 61. We learn from Asconius that C. in his youth was taken to him by his father to receive instruction in oratory. His style of eloquence is described in the Brutus § 236, where he is said to have been maxime omnium qui ante fuerunt Graecis litteris eruditus. He was instructed in the Peripatetic philosophy by Staseas (De Orat. 1 104) and is introduced as the spokesman of that school, as modified by Antiochus, in the 5th bk. of the De Finibus. As consul he deeply offended C. by favouring Clodius. In the letters written to Atticus about that time he is spoken of as one a quo nihil speres boni rei publicae quia non vult; nihil metuas mali quia non audet, Att. 1 13; uno vitio minus vitiosus quod iners, quod somni plenus, I 14. He died before the writing of the N. D. as is shown by Att. xIII 19. Krische p. 19 thinks that C.'s reason for omitting the Peripatetic school was the obscurity of Aristotle's teaching on the points which are here discussed. A more probable reason is that on these points he accepted Antiochus' identification of the Stoic with the Platonic and Aristotelian philosophy (§ 33) and thought it unnecessary to treat separately of the latter.

nullius philosophiae-locus: on the supremacy of the four great schools see R. and P. § 2 n., Lucian Hermot. 16, Ciris 1. 14 si me jam summa Sapientia pangeret arce | quattuor antiquis quae heredibus est data consors,

De Oratore III 16. Professorships of these four schools were established at Athens by M. Antoninus. Besides these there was the Pythagorean school which was ably represented at Rome by P. Nigidius Figulus (Tim. I 1) but had few adherents among the public. A little later we read of the Cynics and the Sextii (R. and P. §§ 469, 473). Sch. thinks that the Academy, which has been just spoken of as orba and relicta, cannot be included in the schools quae in honore sunt; to which Heidtmann replies (p. 28 foll.) that different times are referred to: at the supposed date of the conversation, while Cotta and perhaps Philo were living, the Academy was still flourishing: the case had altered when C. wrote twenty or thirty years later. Perhaps this is pressing C.'s language too far, especially in a hasty composition like the present. Speaking generally, every one living at that time would have counted the Academy among the great schools, though it might be declining in comparison with its former glory. About one hundred years later Seneca (Nat. Quaest. VII 32), deploring that tot familiae philosophorum sine successore deficiunt, mentions that the Academy in particular had been overtaken by the usual fate of merely negative schools, Academici et veteres et minores nullum antistitem reliquerunt.

missus est: 'addressed to ', cf. Senect. 3, Div. 11 3, Reid on Lael. 4. nihil est quod desideres: 'you have no reason for regretting the absence of'. See n. on § 3 quid est quod.

re-verbis: 'really-nominally', § 124 re tollit, oratione relinquit deos. Cf. § 85 verbis reliquisse deos, re sustulisse. So Fin. IV 2 Cato is made to say non verbis Stoicos a Peripateticis, sed universa re et tota sententia dissentire. The relation of the Stoics to the Peripatetics and the old Academy is discussed in the 3rd and 4th books of the De Finibus and Leg. 1 54 foll. On the eclecticism of Antiochus see Introduction. For the musical metaphor contained in concinere and discrepare cf. Off. 1 145, III 83 (of honestas and utilitas) verbo inter se discrepare, re unum sonare, and Fin. Iv 60. [So σvvάdew Plat. Phaed. 92 C, тà åñádovтa Sext. Emp. P. H. 1 200. J. S. R.] egone: cf. III 8. Sch. quotes Leg. I 14, Fin. III 11.

magnitudine et quasi gradibus. The distinction between degree and kind not being yet familiar to the Romans C. employs this periphrasis for the former, [similar periphrases occur Fin. III 45-50. J. S. R.]

§ 17. verum hoc alias: sc. tractemus, Roby § 1441, Draeger § 116, Nägelsb. § 183, Madv. Fin. I 9, IV 26. Exx. of similar elliptical constructions are found in §§ 19, 47, Lael. 1 with Reid's n.

mihi vero: 'to be sure it does', so repetam vero just below, 'to be sure I will', cf. III. 65, Div. II 100, Fat. 3, Lael. 16, Ac. 1 4 &c.

ut hic-ne ignoret: depends, not upon the principal verb agebamus, but upon the unexpressed 'I will explain', Zumpt § 772, Roby § 1660. When a negative is added to ut final (iva), ne is used; when to ut consecutive (ώστε) non. Later writers use ne by itself for the earlier ut ne. C. uses either form, the fuller where he wishes to separate the connective and negative force of the conjunction: this is seen most clearly when several

words intervene between ut and ne, as in this instance. Cf. Zumpt § 347, Madvig § 456 and Fin. II 15 n.

me intuens: 'with a glance at me'. Sch. refers to II 104, Brut. 253. nihil scire referring to the Academic doctrine of human nescience, ȧkaraλnyía. So Fin. v 76, 'would you send a youth to receive instruction in doctrines quae cum plane perdidicerit nihil sciat?'

Cotta viderit: 'that is Cotta's business', lit. 'he will have looked (must look) to that', i. e. I leave it to him to show whether we have learnt anything or not. Cf. III 9 quam simile istud sit tu videris, Fin. 1 35 quae fuerit causa mox videro, Liberius in Gell. XVI 7 duas uxores? hoc hercle plus negoti est, inquit cocio; sed aediles viderint, 'it is their look-out'. Some scholars, as Seyffert ad Lael. 10, have maintained that the mood is Ind. in the 1st and Subj. in the 2nd and 3rd persons, but see Madv. Opusc. II pp. 92, 96, Roby §§ 1593 and 1595 (where exx. of the simple Fut. similarly used are given) and Pref. cv. foll., cf. also Mayor Sec. Phil. p. 158.

nolo-auditorem. Both the Romans and Greeks preferred to negative the principal verb where we should join the negative particle with the Inf. as in the well-known instances of nego, où onμí: so here nolo-adjutorem instead of volo—non adjutorem. If the subordinate sentence is composed of two members, one negative, the other affirmative, the negative verb is still retained, the corresponding affirmative being suggested in thought before the second clause, as here nolo suggests volo before auditorem (sc. existimes me venisse). See Heind. here and on Hor. Sat. I 1 3, and Madv. § 462.

adjutorem—auditorem. The antithesis is pointed by the paronomasia (óμοiónтwτov) cf. Herenn. IV c. 20, Orat. c. 12, Brut. 38 suavis quam gravis, Mayor Sec. Phil. ind. s. v. annominatio. [A curious ex. is Div. II 34 concentu atque consensu. J. S. R.]

et quidem kaì Taûra ' and that too', see § 78 n.

libero judicio: the constant boast of the Academics, Ac. II 8, Tusc. II 5, Off. III 20. On the contrary the Epicureans are charged with a slavish adherence to their master's teaching, §§ 66 and 72, Fin. 11 20 quis enim vestrum non edidicit Epicuri Kupías doğas? Seneca Ep. 33, contrasting Stoic freedom with Epicurean subjection to authority, non sumus sub rege: sibi quisque se vindicat. Omnia quae quisquam in illo contubernio locutus est unius ductu et auspiciis dicta sunt; (quoted by Zeller, Stoics tr. p. 394 foll.) [But C. does not spare the Stoics either, cf. Ac. II 120, Tusc. v 33. J. S. R.]

velim nolim: 'will I nill I', 'should I wish it or should I not'. On the omission of the conjunction in short antithetical phrases see Zumpt $782.

B. EPICUREAN ARGUMENT. VIII 18-xx 56. (C. commences with the Epicureans as being the easiest to deal with, so as to leave the ground clear for the more serious struggle between the Porch

and the Academy.

Cf. Fin. 1 3 ut autem a fucillimis ordiamur,

prima veniet in medium Epicuri ratio.)

α. Polemic of Velleius against the Platonic and Stoic views of Creation. §§ 18-24.

fidenter ut solent: cf. Diog. L. x 121, (Epicurus affirmed that the sage δογματιεῖν καὶ οὐκ ἀπορήσειν.) Self-confidence is the natural characteristic of the materialistic or anti-spiritualist philosophers, a Hobbes, a Bentham, a Comte, who see clearly because their field of view is limited. Those who have had a deeper feeling of the littleness of man in contrast with the vastness of the universe have been fain to take refuge in a docta ignorantia, professing with Socrates that they know nothing, or with Plato seeking to find the best of human reasonings and use it as a raft for the voyage of life, εἰ μή τις δύναιτο ἀσφαλέστερον καὶ ἀκινδυνότερον ἐπὶ βεβαιοτέρου οχήματος, λόγου θείου τινός, διαπορευθῆναι (Phaedo 85). Compare the manner in which the latter enters upon the discussion of this subject in the Timaeus as translated by C. (c. 3) si forte de deorum natura ortuque mundi disserentes minus id quod avemus consequemur, haud sane erit mirum, contentique esse debebitis si probabilia dicentur. Aequum est enim meminisse et me qui disseram hominem esse et vos qui judicetis. It is probable that in his representation of Velleius C. had in his eye the sophists of the Platonic Dialogues, such as Thrasymachus, and intended to exhibit him rather as the butt of the company; but the arrogant, bantering tone, and the misrepresentation of opponents, are quite in accordance with what we are told elsewhere of the Epicureans: cf. what is said of Zeno and others § 93, and Hirzel p. 28 foll. On C.'s own position with regard to Epicureanism see Introduction.

ex deorum concilio: see n. on § 43 venerari Epicurum. It is curious that C. was attacked for using the same phrase of himself, probably in his poem on his Consulship, see Quintil. XI 1 24 Jovem illum a quo in concilium deorum advocatur foll.

intermundia=μerakóσμia, the empty spaces between the innumerable worlds of Ep. (§ 53) where he supposed the Gods to have their habitation, apart from all cares and dangers (Diog. L. x 89). It is the Homeric Olympus, rationalized by Aristotle, and adapted, or rather forced into the Epicurean scheme, cf. Arist. Cael. II 1. The word occurs again Fin. II 75, and is referred to Div. II 40 deos ipsos jocandi causa induxit Epicurus perlucidos et perflabiles et habitantes, tanquam inter duos lucos (the famous asylum of Romulus), sic inter duos mundos propter metum ruinarum. Compare an interesting passage of Seneca, Benef. IV 19 tu denique, Epicure, deum inermem facis: omnia illi tela, omnem detraxisti potentiam, et ne cuiquam metuendus esset, projecisti illum extra mundum. Hunc igitur insaeptum ingenti quodam et inexplicabili muro, divisumque a contactu et a conspectu mortalium, non habes quare verearis: nulla illi nec tribuendi nec nocendi materia est. In medio intervallo hujus et alterius