kind of fever; but it is hardly likely that Cic. would have used ne-quidem in any but the idiomatic sense. I have therefore followed the other edd. in reading quoque. The comparison with intermittent fevers may have been suggested by the common term circumitus (Teрíodos), see above II 49 and Cels. III 12 eas febres quae certum habent circumitum et ex toto remittuntur. On the kinds of intermittent fevers, quartan, tertian, quotidian, see Plin. VIII 50 certis pestifer calor remeat horis aut rigor, neque horis modo sed et diebus noctibusque trinis quadrimisve, etiam anno toto; Lydus Mens. III p. 51 πλεονάσαντος μὲν πυρὸς πυρετός γίνεται, ἀμφημερινὸς δὲ ἀέρος, τριTaîos de idatos, Terapraíos dè yñs, Mayor on Juv. Iv 57 quartanam sperantibus aegris. As we read below § 63, febris was deified, though not for the reason ironically suggested here. reversione et motu: cf. Ac. II 119 motus mutationemque, below § 27, Div. II 94, and see Index under 'hendiadys'. ratio reddenda est: 'have to be explained'. The Stoic would reply that that was what he meant by calling them divine. The fact that all things were rational proved that the universe was ordered by reason, and to this reason he gave the name of God. § 25. quod cum facere-deum: 'in cases where you are unable to give a rational explanation you have recourse to the Deity'. in aram confugitis: the same metaphor is used by Archytas ap. Arist. Rhet. III 11 ταὐτὸν εἶναι διαιτητὴν καὶ βωμόν· ἐπ ̓ ἄμφω γὰρ τὸ ἀδικούμενον Kaтaþevyeɩ; Caecin. 100 cum homines vincula vitant, confugiunt quasi ad aram in exsilium; p. Red. in Sen. 11 nisi in aram tribunatus confugisset; Verr. II 3 and 8 ad aram legum confugere. We have the literal sense in Tusc. 1 85 Priamum, cum in aram confugisset, hostilis manus interemit. Ba. (3). The arguments of Chrysippus are equally weak. He uses 'better' in the same vague way, and does not distinguish between reason and nature. It is no presumption in man to believe that he is himself rational and that the stars are composed of brute matter. The comparison of the universe to a house begs the question. $ 25, 26. For et' and then' cf. I 50, 93. Chrysippus: II 16. callidus: fr. callum 'hardened skin', itself used metaphorically by Cic. Tusc. II 36 ipse labor quasi callum quoddam obducit dolori; hence calleo to be hardened', as in Fam. IV 5 § 2 in illis rebus exercitatus animus callere jam debet atque omnia minoris aestimare; and concallesco 'to become hardened', Att. IV 16 § 10 locus ille animi nostri concalluit. From this sense we get the further meaning 'practised', 'expert', like tritus, тpißwv, тpíμμa, cf. Catil. III 17 prudentes natura, callidi usu, doctrina eruditi; and the pun in Plaut. Poen. III 2. 2, and Pers. II 5. 4 vide sis calleas. Callum aprugnum callere aeque non sinam. We find it joined with versutus ('adroit', 'dexterous', 'dodgy') Off. I 108, II 10, III 57, Caecin. 55, 65. For the derivation cf. Plaut. Epid. III 2. 35 vorsutior es quam rota figularis. But There is no particular reason for these verbal distinctions here. Cicero was in Augustine's phrase verborum vigilantissimus appensor ac mensor (cited by Trench on Words Lect. 4), of which we have an example in the forms beatitas, beatitudo proposed by him in 1 95; still more in the discussion on the word invidentia (Tusc. III 20), non dixi invidiam, quae tum est cum invidetur, ab invidendo autem invidentia recte dici potest ut effugiamus ambiguum nomen invidiae, quod verbum ductum est a nimis intuendo fortunam alterius, ut est in Melanippo, and so on for some lines; after which he returns to his subject. igitur: resumptive, see on 1 44. in eodem, quo illa: for the subaudition of the preposition with the relative, when it has been expressed with the demonstrative, see above I 31 n., Mayor on Cic. Phil. 11 26, Madv. § 323 obs. 1 [also on Fin. 1 32, Fabri on Liv. XXII 33 § 9, Beier on Cic. Off. 1 112. J. E. B. M.]. errore versantur: 'have their being in the same error', cf. I 43 in maxima inconstantia versantur opiniones; 1 37 Aristonis magna in errore sententia est; Tusc. 1 107 vides quanto haec in errore versentur 'what a mistake underlies all this'. § 26. praestabilius praestantius II 16, 45. See below on patibilem, § 29. quid inter naturam et rationem intersit: 'what a distance there is between reason (such as we know it in man) and the unconscious operations of nature'. This refers both to the argument of Chrysippus II 16 (in homine solo est ratio &c.) and to that of Zeno just cited. distinguitur: on the change from the Act. to the Pass. Swainson compares Madv. Fin. II 48. idemque: Cotta here separates the two arguments which are apparently blended in II 16, where see nn. He has just given the former 'if there is anything in the universe beyond man's power to make, that which made it must be God': he now gives the latter, 'if God does not exist, there is nothing in the universe superior to man; which is absurd'. sint: Subj. because subordinate to negat esse. id-nihil homine esse melius: on the explanatory clause in apposition to Demonstrative see above § 7 si id est primum. Orionem et Caniculam: see nn. on II 113. Canic. is here used for Sirius, as in Hor. Od. 1 17, III 13, not for the Lesser Dog-star (Procyon), as by Plin. N. H. XVIII 68 cited on II 114. As usual, Cotta confuse agit. The question is not here as to the divinity of each constellation, but as to the rationality of the universe. Cotta's argument merely comes to this, there are parts of the universe which are irrational and unconscious and therefore inferior to man. si domus-debemus: see II 17 nn. aedificatum: cf. nn. on 1 19 aedificari mundum, 1 4 fabricati; and for omission of esse Acad. II 126 ne exaedificatum quidem hunc mundum divino consilio existimo, and Index under 'ellipsis'. a natura: see on II 33. The promise here made is not fulfilled in what remains. Ba. (4). Nor is there more weight in the assumptions that the rational soul of man must have proceeded from a rational soul in the universe, and that the harmony of nature can only be explained on the supposition of one divine Governor. Both are spontaneous products of nature acting according to her own laws. $ 27, 28. Ch. XI § 27. unde animum arripuerimus: cf. II 18 nn. and Div. II 26 naturale (genus divinandi) quod animus arriperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. The same form of argument is used by F. W. Newman (Reply to Eclipse of Faith p. 26): 'Being conscious that I have personally a little love and a little goodness, I ask concerning it, as concerning intelligence, where did I pick it up? and I feel an invincible persuasion that, if I have some moral goodness, the great Author of my being has infinitely more' (cited by Mansel Bampton Lectures p. 197). et ego quaero: for the ironical et cf. 1 79 n., below § 82 et praedones, and Cato 25 diu vivendo multa senectus quae non vult videt. Et multa fortasse quae vult. unde orationem: the same kind of frivolous objection as we had before in § 23. Granted reason, you have its developments and applications. ad harmoniam canere: cf. II 19. concinentibus mundi partibus n. 'Pythagoras believed that the intervals between the heavenly bodies corresponded to those of the octave and that hence arose the harmony of the spheres, which mortals were unable to hear, either because it was too powerful for their ears, or because they had never experienced absolute silence', Anc. Phil. p. 10; cf. Plato Rep. x 617 'upon each of the eight circles stands a Siren, who travels round with the circle uttering one note in one tone, and from all the eight notes there proceeds a single harmony. At equal distances around sit the Fates clothed in white robes, chanting to the music of the Sirens, Lachesis of the past, Clotho of the present, Atropos of the future'; Zeller 1 398, 11 653, Cic. R. P. vI 18 (after being shown the planets Scipio asks) quis est qui complet aures meas tantus et tam dulcis sonus? Hic est, inquit ille, qui intervallis disjunctus imparibus, sed tamen pro rata parte ratione distinctis, impulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt...Summus ille caeli stellifer cursus, cujus conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus...illi autem octo cursus septem efficiunt distinctos intervallis sonos (which we imitate on our musical instruments)...Hoc sonitu oppletae aures hominum obsurduerunt...sicut, ubi Nilus ad illa, quae Catadupa nominantur, praecipitat ex altissimis montibus, ea gens, quae illum locum accolit, propter magnitudinem sonitus sensu audiendi caret; Plin. N. H. II 22, Shaksp. M. of Ven. v. 1. 60' There's not the smallest orb which thou behold'st, but in his motion like an angel sings, still quiring to the young-eyed cherubins; such harmony is in immortal souls; but whilst this muddy vesture of decay doth grossly close us in, we cannot hear it'. Aristotle (Cael. 11 9) argues against the Pythagorean harmony of the spheres. ista sunt: the soul with all its faculties, which you referred to as proving a divine Originator. artificiose ambulantis: cf. 11 57 naturam ita definit ut eam dicat ignem esse artificiosum ad gignendum progredientem via. The change of phrase is intended to be ludicrous, 'artistically walking nature' instead of 'the movement of the artistic fire'. Ambulo is however used of inanimate objects, as by Cato R. R. 1 3 amnis qua naves ambulant; of the Nile by Plin. N.H. v 10; of light, ib. xxxvII 47, where it is said of a precious stone inclusam lucem transfundit cum inclinatione, velut intus ambulantem ex alio atque alio loco reddens [of machinery, ib. XVIII § 317. For artificiose cf. Ambr. Off. 1 93. J. E. B. M.] omnia cientis-mutationibus suis: Cotta here gives to artificiosus a different meaning to that which it bore in Zeno's definition of nature, actually contrasting it with natural, as in Div. 1 72 (genera divinandi) non naturalia sed artificiosa. § 28. itaque gives a reason for suis. The character impressed on the universe comes from nature herself, not from any adventitious source. convenientia: cf. 11 54 hanc in stellis...convenientiam temporum.....conveniens constansque conversio; and, for the passage generally, n. on II 19 consentiens conspirans continuata cognatio. cognatione continuatam: so MSS. Edd. put both words either in Abl. or Acc. But why may we not translate 'connected by relationship'? We have omnes artes quasi cognatione quadam inter se continentur, Arch. 2; (animus) deorum cognatione teneatur Div. 1 64, cf. Plato Meno 81 äte Tηs púσews σvyyevoûs ovσns, with the remarks in Grote's Plato II p. 17 (where parallels are cited from Leibnitz); Porphyr. V. Pyth. § 49 Tò ALTLOV τῆς συμπνοίας καὶ τῆς συμπαθείας τῶν ὅλων...ἓν προσηγόρευσαν, καὶ γὰρ τὸ ἐν τοῖς κατὰ μέρος ἓν τοιοῦτο ὑπάρχει, ἡνωμένον τοῖς μέρεσι καὶ σύμπνουν κατὰ μετουσίαν τοῦ πρώτου αἰτίου. Consentio and conspiro are frequently joined, as in Tusc. v 72 (in friendship we see) consilium omnis vitae consentiens et paene conspirans; Fin. v 66 conspiratio consensusque virtutum; Fin. 1 20, Oecon. 1. illa vero cohaeret-naturae viribus: if we keep the мs reading, illa here can only refer to natura, some edd. have therefore proposed to make it plural, reading continerentur, cohaerent, permanent; but Cic. is not very careful about avoiding repetitions, cf. below § 34 natura...ex naturis...quo naturae vi, II 25 puteis jugibus n., Div. 1 112 e monte Taygeto extrema montis quasi puppis avulsa est: moreover we find the sing. in ea just below. On vero see 1 86 n. naturae viribus, non deorum: but to the Stoic, as to the Christian, nature was merely the manifestation of God; cf. Lact. 11 8 melius Seneca vidit nil aliud esse naturam quam Deum. Cum igitur ortum rerum tribuis naturae ac detrahis Deo, in eodem luto haesitans versuram facis. A quo enim fieri mundum negas, ab eodem plane fieri mutato nomine confiteris. Balbus carefully distinguishes the meanings of the term 'nature' ñ 81, and is quite willing to ascribe to nature the ordering of the universe, provided that by 'nature' we understand vim participem rationis, and not vim quandam sine ratione cientem motus in corporibus necessarios. quasi consensus: see on II 19; quasi is merely a modest way of introducing his equivalent for the Gr., cf. Reid on Cato 47 quasi titillatio= γαργαλισμός. Bb. Carneades' argument showing that no animal can be eternal (and therefore that the God of the Stoics is a figment). Ch. XII § 29 -ch. XIV § 34. (1) Whatever is corporeal must be discerptible. § 29. Much of the following argument is found in Sext. Emp. IX 137 foll. It is there employed undisguisedly to disprove the existence of the Gods, not, as ostensibly here, to disprove the Stoic view of their nature, cf. above § 20 cum ostendere velles quales di essent, ostenderes nullos esse. Sextus begins, not simply by assuming, but by proving, that the God of the Stoics must be an animal, τὸ γὰρ ζῷον τοῦ μὴ ζῴου κρεῖττον. Whatever may be the value of the argument, it does not touch the main point of the Stoic theology, the belief in the mundane Deity; for this did not prevent them from maintaining the doctrine of the corruptibility of the world, in opposition to the Aristotelian doctrine of the eternity of the world; cf. Diog. L. VII 141 φθαρτὸν εἶναι τὸν κόσμον ἅτε γενητόν, οὗ τά τε μέρη φθαρτά ἐστι καὶ τὸ ὅλον· τὰ δὲ μέρη τοῦ κόσμου φθαρτά, εἰς ἄλληλα γὰρ μεταβάλλει φθαρτὸς ἄρα ὁ κόσμος (see below Bb (3)). καὶ εἴ τι ἐπιδεκτικόν ἐστι τῆς ἐς τὸ χεῖρον μεταβολῆς, φθαρτόν ἐστι· καὶ ὁ κόσμος ἄρα· ἐξαυχμοῦται γὰρ Kai éέvdarovтai, Zeller Iv p. 152 n. But how is this consistent with their doctrine that the world is God, (ov dbávarov? The explanation is that, though the form is transitory, the substance is eternal. The world, as it exists at any moment, will be destroyed in the next conflagration, but the flame, which destroys it, is itself the seed of the new world which rises out of the ashes of the old; cf. Zeno (Stob. Ecl. p. 322) tǹv tŵv övтwv прúτηv ὕλην πᾶσαν ἀΐδιον καὶ οὔτε πλείω γιγνομένην οὔτε ἐλάττω, τὰ δὲ μέρη ταύτης οὐκ ἀεὶ ταὐτὰ διαμένειν ἀλλὰ διαιρεῖσθαι καὶ συγχεῖσθαι, also Chrysippus ibid. and ap. Plut. St. Rep. p. 1052. More fully pseudo-Philo Inc. Mund. 2 ovdeìs οὕτως ἐστὶν εὐηθὴς ὥστε ἀπορεῖν εἰ ὁ κόσμος εἰς τὸ μὴ ὂν φθείρεται, ἀλλ ̓ εἰ δέχεται τὴν ἐκ τῆς διακοσμήσεως μεταβολήν, ib. 3 οἱ δὲ Στῳικοὶ κόσμου |