In eo, quod 5

1. primam posui: in § 19. The later philosophers attached considerable importance to the order in which the three parts of philosophy were arranged. For the Stoics, see Zeller, III 1, p. 61 ed. 3 or Stoics, p. 67, E. Tr. with the footnotes.

forma: cf. n. on § 33.

3. de natura: Tepi púσews. The views of Antiochus concerning physics were partly founded on the Timaeus of Plato, but comprised large importations from Aristotle and the Stoics, as will be seen from the references in the notes which follow. Essentially the same systematisation of physics is adopted by Plutarch as belonging to the Academy; see Volkmann, II, p. 9.

4. res duas: two spheres'.

efficiens...praebens: = ποιητική, παθηTIK. The adjectival present participle is regularly used to translate the Greek adjectives in -κós: thus efficiens or conficiens is the regular rendering of woINTIKÒS (See e.g. Fin. 2, 21 and 5, 81), conseruans of OuλAKTIKÓS (Fin. 3, 16); see other exx. in Nägelsb. Stil. § 72, c. Many of the adjectives in iuus, such as effectiuus, conseruatiuus, only came into use at a late date, but some, as demonstratiuus=èmɩDELKTIKOS, Occur in Cicero's earliest works (e.g. Inu. 1, 7). The philosophical contrast between active and passive was first formulated by Plato in Theaet. 156 A, 157 A by the expressions To μèv ποιεῖν ἔχον δύναμιν τὸ δὲ πάσχειν, τὸ ποιοῦν, τὸ πάσχον [the philosophic uses of which terms are left entirely without illustration by Liddell and Scott]. contrast was applied by Plato to physical phenomena in the Timaeus, where the universe is constructed by a union of the forms (eton or less definitely Tò ölev in 50 D) with the so-called Platonic λŋ, described as τὸ δεχόμενον (Tim. 50 D), τὸ πανδεχές, έκμαγείον, and as the μήτηρ of phenomena, the forms being the warhp.

The

:

[For further information as to this An see n. on 2, 118.] Aristotle analysed all material existences into a formal and a material part, but he did not, like Plato, suppose that the forms had ever had a separate existence in time, or that the two had been brought into union by a δημιουργός. [For the details of Aristotle's physical system the student must go to Zeller; a clear summary is given by Schwegler, in his History of Philosophy'.] The Stoics while making many innovations on the Aristotelian physics, and particularly insisting that all things which exist are (with insignificant excep ions) material, yet distinguished two kinds of matter, one of which they described as τὸ ποιοῦν, the other as τὸ Táo xov; cf. Diog. Laert. 7, 134; Zeller, Stoics, III 1, p. 130 ed. 3 or p. 134 E. Tr. -With efficiens...praebens (quasi simply marks the hesitation with which this translation of an unfamiliar Greek term is given), cf. facere and pati in Cic. Tim. 18, facere and fungi in Lucr. I, 440.

5. ex eaque: the correction is certain; cf. Diu. 2, 89 ex eoque, where one of the best MSS drops out ex. Cic. rarely attaches que to the preposition; see Kühner on Tusc. 3, 27 and cf. § 38 in angustumque.

aliquid a something', a rì, equiva lent to corpus below; cf. § 39 quod efficeret aliquid. So in Aristotle ri or Tóde Ti often denotes that which is compounded of form and matter, a phenomenal object, as contrasted with its two factors; cf. Metaph. 6, 8, 1033 a 27 and 31. Plato on the other hand (49 E, 50 A) will not allow the words rode and Touro to be used of the phenomenal object, because they imply a certain permanence of existence which it does not possess.

in eo quod efficeret etc.: id quod efficit is not different from, but equivalent to uis (dúvaus), and id quod efficitur to materia (λŋ). See my translation. So

laudat H.

Quintilian contrasts materia effecta (in another sense) with m. incohata.

6. materiam quandam: the transla tion of the Greek ün, as a technical term, by materia was unfamiliar, hence the addition of quandam. Even the rhetorical sense of Aŋ, 'subject-matter', was commonly rendered by silua, as in De Or. 2, 65; 3, 93; 3, 103. Cf. De Or. 3, 118 silua subiecta (=VTOKEL μévn üλŋ) with Fin. 3, 61 subiecta quasi materia; Off. 1, 16 quasi materia subiecta; on the other hand see Inu. 1, 7; 1, 34. We have in the present passage what is probably the earliest use of materia to render the physical sense of An. [The word does not seem to occur at all before Cicero's time in any but the literal sense of 'building material'. In his works the meaning 'occasion' = ἀφορμή, of matters outside science and literature, is common.]

7. in utroque tamen utrumque: utroque here represents τὸ σύνολον οι ἡ σύνο olos ovoia of Aristotle (see Bonitz, Ind. Arist. s. vv.), i.e. the concrete object (cf. n. on 2, 60); while utrumque denotes the ingredients, the formal and material elements of which the object is composed; the words mean therefore each of these factors however exists in the concrete object'; i.e. only in it, not outside it; the two factors are only separable by an act of the mind. The views of Aristotle and the Stoics agreed pretty closely on this point, but they were at variance with the doctrine of Plato. [These words have received many wrong interpretations which it is unnecessary to discuss.]

8. cohaerere: used here in a peculiar sense to form an organic whole'; cf. below, 28 cohaerente natura; and the passages there quoted.

9. sine aliqua: see n. on 2, 35. nihil...cogatur: there is no doubt that these words are ultimately traceable to the following sentence in Plato's Timaeus

52 Β φάμεν ἀναγκαῖον εἶναι που τὸ ὂν ἅπαν ἐν τινὶ τόπῳ. It would seem that Antiochus adopted that view of the Platonic An which identified it with Space (see n. on 2, 118). An indirect indication of this is to be found in a statement of Diog. Laert. Prooem. 21 concerning Potamo of Alexandria, a philosopher of the age of Augustus, who is known to have borrowed much from Antiochus : ἀρχάς τε τῶν ὅλων τήν τε ὕλην καὶ τὸ ποιοῦν, ποιησίν τε καὶ τόπον. [Cf. Chappuis, Antioch. pp. 72-76.] It is probable that Antiochus followed the Stoics in declaring all existence to be material, but Plato (whose words in the Timaeus must not be closely pressed) recognised the existence of much which was unconnected with space and time, particularly the tôeat, according to the statement of Aristotle in Phys. 3, 4, 203 a 8. The same is true of Aristotle; cf. especially Met. 1, 8, 988 b 24 φυσικοί...τῶν σωμάτων τὰ στοιχεῖα τιθέασι μόνον, τῶν δ ̓ ἀσωμάτων οὔ, ὄντων καὶ ἀσωμάτων. The doctrine of Antiochus was therefore far from being what it professed to be, a representation of the views of Plato and Aristotle and their immediate pupils. Ant. seems to have disbelieved in the existence of void; see n. on § 27. With the expressions in our text cf. Lucr. 1, 426 tum porro locus ac spatium quod inane uocamus si nullum foret, haud usquam sita corpora possint esse; also De Or. 2, 358 corpus intellegi sine loco non potest; Arist. Met. 10, 10, 1067 a 28 πᾶν σῶμα αἰσθηTÒV EV TỐTŲ: Phys. 3, 5, 205 b 31 (the same words); Sext. A. M. 10, 20; P. H. 3, 121.

10. quod ex utroque: sc. effectum est, a rather strange ellipse.

iam: on, at once'.

corpus: here matter organized and formed, materia being left to denote unformed matter. Plato, Tim. 28 B and 31 B uses oŵua exactly as Cic. does cor

(physicen...dialecticen).

II uero om. V.

15 sae

cum codice G solo; uobis magis Burn.

where Dr Holden aptly quotes Iuvenal 6, 187.

ut...appellem: the clause is epexegetic of huius modi uerbis. For appellare philosophiam ''to employ the word philosophy' (a usage I do not find illustrated in the dictionaries) cf. 'nomen appellare' put for aliquem (aliquid) nomine appellare' in Cic. Tim. 33 (where however recent edd. read nomine) and Inu. 2, 78; also Plato Phileb. 25 C Оeрμbτερον ἐφθεγγόμεθά τι ' we used the ex. pression . T'; also Cic. N. D. 1, 44 Epicurus ipse póλn appellauit, i. e. used the word póλnys: Brut. 133 suauitate appellandarum litterarum; Plin. n. h. 5, 45.

7. rhetoricam: it has been proposed to read ethicam or ethicen here, so that the three chief divisions of philosophy may be mentioned. But Cic. is merely giving specimens of Greek terms naturalised in Latin, quite apart from any bear ing their meanings may have (cf. the precisely similar passage in Fin. 3, 5), and moreover the noun ethica is unknown in Latin, while ethice occurs two or three times in Quintilian only. Some MSS give here rhetoricen etc., but the context shows that Cic. gave the words the Latin inflexions. [Quintilian always has rhetorice.] The fem. noun physica seems peculiar to Cic., who has it in only a few passages, as Fin. 3, 72 and 73; the form physice given by the dictionaries was never in use. Dialectica is common in Cic.; for it Quint. has always dialectice. Instead of the fem. nouns, Cic. often employs the neuter plurals physica, -orum

(Fin. 1, 17 and Orat. 119) and dialectica (common) but seemingly not rhetorica, which he applies only to books on rhetoric. 8. consuetudo...utitur: Cic. goes considerable lengths in the personification of consuetudo; e. g. Fin. 2, 48 c. loquitur; Orat. 157 a consuetudine impetratum est.

qualitates: the word, used only once by Cic. in his subsequent works (N. D. 2, 94) took firm root in Latin. Martianus Capella 510 forgets that Cic. invented the word.

10. non est uolgi uerbum: ποιότης was first used by Plato in Theaet. 182 A where he apologises for it as ἀλλόκοτόν τι Ŏvoua. Cf. Fin. 3, 4 dialectici et physici uerbis utuntur eis quae ipsi Graeciae nota non sint.

id in multis: sc. fit or faciunt.

II. suis utuntur: Fin. 3, 4 musici more locuntur suo.

13. facienda...transferenda : so in De Or. 3, 149 uerba ea quae transferuntur are contrasted with 'ea quae nouamus et facimus ipsi'; cf. ib. 154. Transferre is μεταφέρειν in its technical rhetorical sense, common in Greek from Isocrates onwards. For facere nomen=n. imponere, a number of exx. are given in Georges-Mühlmann, Thesaurus d. Klass. Latinität, s. v. facere.

15. saecula: better than secula; see Corssen, Ausspr. 12 325, 377.

quanto id magis: it is Cicero's custom to separate multo tanto quanto etc. from the comparatives to which they belong, by some small word or words like id here; e.g. Fin. 3, 5 (a passage dealing with the same subject as ours) quanto id