M. Tvlli Ciceronis De natvra deorvm. Volume II M. Tvlli Ciceronis De Natvra Deorvm, Volume II: Libri Secvndvs et Tertivs [Bimillennial ed. Reprint 2014] 9780674287976, 9780674336025

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Μ. TVLLI CICERONIS DE NATVRA DEORVM LIBRI III

Μ. TVLLI C I C E R O N I S DE N A T V R A DEORVM LIBRI SECVNDVS ET TERTIVS

EDITED BY

ARTHUR STANLEY PEASE

BIMILLENNIAL EDITION

CAMBRIDGE MASSACHUSETTS

HARVARD UNIVERSITY PRESS 1958

DISTRIBUTED IN GREAT BRITAIN BY OXFORD UNIVERSITY PRESS LONDON

Library of Congress Catalog Card Number 56-7217

PRINTED IN THE NETHERLANDS BY E. J . BRILL, LEIDEN

PREFATORY NOTE IN the preface of volume I indebtedness to various institutions and persons is acknowledged, and to most of these I am again under obligation in the present volume. Especial gratitude should be expressed to the Trustees of the Bollingen Foundation and its Vice-President, Mr. J. D. Barrett, for a second subvention, and to the Department of the Classics in Harvard University for similar assistance. These aids, together with a grant from the Ford Foundation, have made possible the publication of the second volume, and the staff of the Harvard University Press and that of E. J. Brill have efficiently cooperated in maintaining its typographic excellence. Harvard University July 1957

A R T H U R STANLEY PEASE

CONTENTS Book II Book III Corrigenda and Addenda Index

539 977 1235 1239

BOOK TWO ποία γάρ μείζων βλάβη τοΰ μή νοεϊν άπό της τάξεως τοϋ κόσμου τον πεποιηκότα; ποία δέ χείρων ταλαιπωρία του τετυφλώσθαι τον νοϋν, και μή βλέπειν τον παντός νοϋ δημιουργδν και πατέρα; Orig. C. Ce/s. 8, 38.

SIGLA codicum qui ad libros II-III recensendos adhibentur A (s. ix-x) Leidensis Vossianus 84 D (s. xi) Londiniensis Harleianus 2622 (deficit post prius nec (1, 114)) H ( s x i ) L e i d e n s i s Heinsianus 118 G (s. xiii ex.) Londiniensis Burneianus 148 Ρ (s. x) Vaticanus Palatinus 1519 (deficit usque adcensuit (1,27) et post species (1, 75)) V (s. ix) Vindobonensis 189 {deficit usque ad deum (2, 16)) Ν (s. xii) Parisinus Nostradamensis 17812 Ο (s. xii) Oxoniensis Mertonianus 311 Τ (s. xii-xiii) Turonensis 688 Β (s. x) Leidensis Vossianus 86 F (s. x) Florentinus Marcianus 257 Μ (s. xi) Monacensis 528 dett. — deteriores Had. = Hadoardi excerpta „ „TI„ C = consensus codicum D H G

EDITIONVM SIGLA Ald(ina) 1523 Ascens(iana) 1507, 1511 Dav(ies) 1718 Ern(esti) 1737

Heind(orf) 1815 Lam(binus) 1565-1566 Man(utius) 1541 Mar(sus) 1508

Pl(asberg) 1911, 1917 Rom(ana) 1471 Ven(eta) 1471 Vict(orius) 1538-1539

Μ. TVLLI CICERONIS DE N A T V R A DEORVM LIBER SECVNDVS

1 1 Quae cum Cotta dixisset, tum Velleius: "Ne ego," inquit, "incautus,1 qui cum Academico et eodem rhetore congredi 1

cautus Ο

1. quae cum Cotta dixisset: here and at 3, 1 {quae cum Balbus dixisset, tum adridens Cotta) there is clearly no division of the dialogue into conversations held on different days, as is implied by carelessly overlooked expressions in 2, 73 (a te ipso hesterno die dictum) and 3, 18 {quae a te nudius tertius dicta sunt). With the phraseology cf. Ac. 2, 63: baec cum dixisset Catulus me omnes intueri (at which point A. C. Ranitz, De Lib. Cie. Acad. Comment, etc. (1809), 14, thought that in the second edition a new book probably began); Fin. 4, 1: quae cum dixisset, finem ille, ego autem: ne tu, inquam, Cato [complimenting, as here, the previous speaker]. tum Velleius: cf. 1, 18: tum Velleius; 1, 57: tum Cotta·, 2, 2, and 2, 3: tum Balbus", 2, 4: tum Lucilius; 3,3; 3,4; 3 , 5 ; 3,6; 3 , 7 ; 3, 9; 3,13; etc.; and for the omission of the verb 1, 85, n. {sapienter id quidem). ne ego: cf. 1, 52, n. {ne ille)·, Fin. 4, 1: ne tu, inquam·, Macrob. Sat. praef. 13: sed ne ego incautus sum, qui venustatem reprehensionis incurri. et eodem rhetore: cf. 3, 5: augurem eundemque sapientem·, Tusc. 3, 19: musicus idemque philosophus\ Legg. 2, 47: pontifices ambo et eidem iuris peritissimi·, De Or. 2, 85: oratore et eodem bono viro; Pro Sex. Rose. 152: sicarium eundemque accusatorem·, Pro Tull. 19: arator et idem pecuarius·, Pro Mil. 46; Phil. 5, 13: consessore eodemque conlusore; Thes. Ling. Lat. 7 (1935), 191, 27-67.

Rhetor is not, as commonly, a teacher of rhetoric (e.g., De Or. 1, 84; Plin. Ep. 4, 11, 1; Juv. 7, 197) but one trained in the art of speaking (cf. Brut. 265), as Cotta acutissimum et subtilissimum dicendi genus est consecutus {De Or. 2, 98); cf. 2,168 below: facultatem disserendi, quam tibi a rhetoricis exercitationibus acceptam amplificavit Academia [and n. on amplificavit Academia\. For the inclusion of rhetorical theory in the field of philosophy cf. Dip. 2, 4: cumque Aristoteles itemque Theophrastus, excellentes viri cum subtilitate tum copia, cum philosophia dicendi etiam praecepta coniunxerint, nostri quoque oratorii libri in eundem librorum numerum referendi videntur·, Tusc. 1, 7; 2, 9: Philo, quem nos frequenter audivimus, instituit alio tempore rhetorum praecepta tradere, alio philosophorum. Philosophic study, and particularly Academic scepticism, with its exposition of the pros and cons of each view {De Or. 3, 145), was considered by Cicero helpful to the orator; cf. Fat. 3: cum hoc genere philosophiae quod nos sequimur magnam habet orator societatem ; subtilitatem enim ab Academia mutuatur et ei vicissim reddit ubertatem orationis et ornamenta dicendi·, Orat. 12: fateor me oratorem . .. non ex rhetorum officinis sed et Academiae spatiis exstitisse . . . huius et aliorum philosophorum disputationibus et exagitatus maxime orator est et adiutus·, Quintil. 12, 2, 23: M. Tullius non tantum se debere scholis rhetorum quantum Academiae spatiis frequenter ipse testatus est", 35

540

2,1

conatus sim.1 Nam neque indisertum 2 Academicum pertimuissem nec 3 sine ista philosophia rhetorem quamvis eloquentem; neque * enim flumine conturbor inanium verborum nec subtilitate senten1

1 sum Μ nec add. Β

2

in desertum A1 GN, indissertum B, indi*sertum F

Hier. In Naum, p. 538 Vail.: Tullium .. . philosophum pariter et oratorem; H. Jeanmaire in Rev. d'hist. de la philos., etc., n. s., 1 (1933), 9. In De Or. 3, 143, Cicero says docto oratori palma danda est. See also note on subtilitate, below. indisertum: an infrequent word, but cf. Fin. 3, 15; De Or. 3, 142; Fam. 2, 18, 2. flumine . . . verborum: cf. 2, 20: orationis flumine·, Ac. 2, 119: flumen orationis aureum fundens Aristoteles [and Reid's n.; see Hier. Chron. praef.]; Fin. 2, 3: fertur quasi torrens oratio-, De Or. 2, 62: flumine orationis·, 2, 162; 2, 188: flumen . . . verborum·, cf. Orat. 53; 228; Brut. 325; Quintil. 9, 4, 61: velut prono decurrentis orationis flumine·, Plin. Bp. 1, 16, 2; Min. Fei. 16, 1: conviciorum ... labem verborum veracium flumine diluamus·, Amm. Marc. 30, 4, 7 [of Cicero]: orationis imperiosae fluminibus·, loan. Chrys. Horn. 1 cum Presb.fuit ord. {Patr. Gr. 48, 693); Hier. Ep. 36, 14, 1: flumine Tulliano eloquentiae·, 82, 4, 2; 82, 6, 3; C. loan. Hier. 10; Adv. Rufin. 1, 30; 3, 6; Adv. Pelag. prol. 2; In Naum, p. 538 Vail.; Vict. Vit. 3, 61 (C.S.E.L. 7, 102); Cassiod. Var. 8,12,3; and other examples in Thes. Ling. Lat. 6 (1921), 967, 4-29. In Greek a frequent metaphor from II. 1, 249 and Hes. Theog. 39-40 ; 97, onward; e.g., Aristid. Or. 13, p. 167 Dind.; Procop. Ep. 23; Eustath. in Od., proem; G. Harvey, Ciceronianus, p. 56, 15-17 Wilson & Forbes; and other examples in M. Wiegandt, De Metaphorarum Usu quodam Ciceroniano (1910), 45-50 (on flumen orationis). Copia verborum is not distasteful to Cicero himself, but qualified by inanium (cf. Fin. 2, 48; Τ use. 3, 42; Div. 1, 15), which is equivalent to a clause paralleling si orationis est siccitas, it is disparaging, meaning "empty verbiage,"

3

ne JV

and Mayor well suggests that we have here the faulty extremes of two styles described in Brut. 89: cum duae summae sint in oratore laudes, una subtiliter dispulandi ad docendum, altera graviter ad animos audientium permovendos. So we might say that a flowing style might degenerate into a gushing one, and a closely reasoned idea into one that was fine-spun. verborum . . . sententiarum: on the antithesis cf. 1, 58, n. (sententiis.. .verbis). subtilitate: cf. Div. 2, 4: Aristoteles itemque Theophrastus, excellentes viri cum subtilitate tum copia [and parallels in Pease's n.]. In Brut. 185 Cicero distinguishes three purposes in style: ut doceatur is apud quem dicitur, ut delectetur, ut moveatur vehementius [ cf. Orat. 69; De opt. Gen. Or. 3], Subtilitas belongs to the first of these, and though precise need not be dry; cf. Orat. 76: orationis subtilitas ... etsi enim non plurimi sanguinis est, habeat tarnen sucum aliquem oportet, ut etiamsi Ulis maximis viribus careat, sit, ut ita dicam, Integra valetudine. The union of rhetoric and philosophy, of form and intellectual content, of power of exposition and knowledge of truth is taken by Cicero from Platonism, probably through Philo of Larissa; cf. H. von Arnim, Leben u. Werke d. Dio von Prusa (1898), 97-114; W. Jaeger, Paideia, 3 (Engl. tr. 1944), 191. Characteristic passages are: De Or. 1, 63: neque tarnen verum, quod Socrates dicere solebat, omnis in eo quod scirent satis esse eloquentis ; illud verius neque quemquam in eo disertum esse posse quod nesciat, neque, si optime sciat ignarusque sit faciundae ac poliendae orationis, diserte id ipsum de quo sciat posse dicere·, 3, 19: cum omnis ex re atque verbis constet oratio, neque verba sedem habere possunt si rem subtraxeris, neque res lumen si verba semoveris·, 3, 24: neque verborum ornatum inveniri posse non partis expressisque

2,2

541

tiarum si orationis est siccitas. Tu autem, Cotta, utraque re valuisti; corona tibi et iudices defuerunt. Sed ad ista alias; nunc Lucilium, si ipsi commodum est, audiamus." 2 Tum Balbus: "Eundem equidem mallem 1 audire Cottam, dum qua eloquentia 2 falsos deos sustulit eadem veros inducat. 1

malem A1

2

loquentia B1

sententiis, neque esse ullam sententiam inlustrem sine luce verborum·, Tusc. 2, 7: quia profitentur ipsi Uli qui eos [sc. libros] scribimt se neque distincte neque distribute neque eleganter neque ornate scribere, lectionem sine ulla delectatione neglego. siccitas: "aridity" or "baldness" of style; though Cotta is praised for this quality in Brut. 202: nihil est in eius oratione nisi sincerum, nihil nisi siccum atque sanum\ cf. 291: sin autem acutum, prudens et idem sincerum et solidum et exsiccatum genus orationis probant ... rede laudant', De opt. Gen. Or. 8. Yet in Brut. 284 Atticism is blamed for ieiunitatem et siccitatem et inopiam\ cf. De opt. Gen. Or. 12: id vero desinant dicere qui subtiliter dicant eos solos Attice dicere, id est, quasi sicce et integre·, Quintil. 11, 1, 32: in iuvenibus. . . siccum et sollicitum et contractum dicendi propositum plerumque adfactatione ipsa severitatis invisum est; Gell. 14,1, 32: haec nos sicca et incondita et propemodum ieiuna oratione adtingimus·, Tac. Dial. 21, 13: adeo durus et siccus est [sc. Asinius], where see Gudeman's n.; Fortunat. Art. rhet. 3, 9, p. 126 Halm: ίσχνω quod est contrarium? aridum et siccum·, Macrob. Sat. 5, 1, 7: quattuor sunt ... genera dicendi; copiosum, in quo Cicero dominatur, breve, in quo Salustius regnat, siccum, quod Frontoni adscribitur, pingue et floridum, in quo Plinius Secundus quondam et nunc . . . Symmachus luxuriatur. sed apud Maronem haec quattuor genera reperies; 5, 1, 11: cedo nunc siccum illud genus orationis. Cf. ξηρός and ξηρότης, as in Plut. Non posse suaviter, 12, p. 1095b: πραγματείας άτερποϋς και ξηράς; Demetr. De Eloc. 236-239; [Longin.] 3, 3. Quintil. 2, 4, 3, remarks: admonere illud satis est ut sit ea neque arida prorsus atque ieiuna {nam quid opus erat tantum studiis laboris impendere, si res nudas atque inornatas

indicare satis videretur?)·, Hier. Ep. 125, 6, 1: disertissimis viris Graeciae . .. qui Asianum tumorem Attico siccabant sale. corona: an unofficial circle of bystanders, as an audience; cf. Fin. 2, 74: si coronam times, die in senatu·, 4, 74: apud imperitos tum ilia dicta sunt, aliquid etiam coronae datum; nunc agendum est subtilius; Tusc. 1, 10; Brut. 192: in eis etiam causis in quibus omnis res nobis cum iudicibus est, non cum populo, tamen, si a corona relictus sim, non queam dicere·, 290: a corona silentium; 2 Virr. 3, 49: populo se ac coronae daturum·, Pro Flacc. 69: vox in coronam turbamque effunditur·, Pro Mil. 1: non enim corona consessus vester cinctus est·, Sen. Dial. 3, 12, 3: relieto iudice ad coronam venis [of "playing to the gallery"]; Thes. Ling. Lat. 4 (1909), 986, 20-55. ad ista alias :cf. 1, 17, n. {verum hoc alias). si . . . commodum est: a polite expression, like 1, 17: nisi molestum est·, cf. Plaut. Cist. 486: hoc si tibi commodumst; Merc. 918: non est Uli commodum·, 919; Most. 807: nisi tibist incommodum·, Stich. 186: est commodum·, Thes. Ling. Lat. 3 (1912), 1923, 13-47. See also 2, 3, n. {otiosi). 2. Balbus: though Cotta is called only by his cognomen and Velleius only by his nomen, Balbus is addressed or mentioned now by his nomen (e.g., 1, 20; 1, 25; 1, 47; 2, 4; 3, 3; 3, 13; 3, 94) and again, as here, by his cognomen (e.g., 1, 16; 1, 22; 1, 50; 2, 2; 2, 3; 3, 13, 7; 3,15; 3,17; 3,19; 3, 95), apparently without any distinction. eundem: "again" (Rackham); i.e., I yield my turn in speaking to him provided that, etc. falsos deos: not what is meant in the Old Testament by strange gods (i.e., gods

542

2,2

Est enim et philosophi et pontificis et Cottae de dis inmortalibus habere non errantem et vagam, u t 1 Academici, sed, ut nostri, stabilem certamque sententiam. Nam contra Epicurum satis superque dictum est; sed aveo 2 audire tu ipse, Cotta, 3 "quid sentias." "An," inquit, "oblitus es quid initio dixerim, facilius 4 me,

1

1 ut] et F 2 aueo H2, habeo H1NOB2F2M1, facilis M 1 , facilibus Ο

of another tribe), for polytheism was more tolerant in recognition of such than was monotheism, with its natural corollary of one true religion, but rather gods erroneously and illogically conceived; cf. G. Boissier, La relig. rom. 1» (n. d.), 335, n. 2. inducat: cf. R. Kühner-C. Stegmann, Ausf. Gr. d. lat. Spr. 2, 2 2 (1914), 193, for examples of a primary sequence in a subordinate clause depending upon a condition contrary to fact (though for mallem Heindorf and some later editors read malirri); cf. Plaut. Pseud. 3-4: si ... fieri possem certior / ... quae miseriae te tam misere macerent·, for the perfect subjunctive so used cf. Leg. agr. 2, 63; Sail. Cat. 7, 7; Jug. 85, 16. At 2, 147 mss read: de quo dum disputarem ... velim, though editors commonly emend, with Lambinus, to vellem\ see also 3, 10: cum caelum suspexissemus statim nos intellegere esse aliquod numen quo haec regantur, and other cases of discrepancy of tenses in Fin. 1, 25 [where see Reid's n.]; 4, 31; Tusc. 1,60; Dip. 2,122 [in the mss]; Fam. 13, 6, 4; J. Lebreton, £tudes sur la langue et la gram, de Cie. (1901), 253-254. Schoemann {ad loc.) thinks such slight irregularities excusable in a conversational style. philosophi . . . pontificis . . . Cottae: the appeal to Cotta, on grounds of philosophic interests, high religious office, and standing in the community, is reechoed at 2, 168 (cf. 3, 5), and suggested at the end of the dialogue (3, 94). errantem et vagam: cf. 1, 2: in summo errore·, and for the tautology Ac. 2, 66: eo fit ut errem et vager [and Reid's n.]; Rep.

abeo AIPF1

3

contra FM

1, 22: quae err antes et quasi vagae nominarentur·, O f f . 2, 7: quorum vagetur animus errore·, Min. Fei. 16, 1: errantem, vagam, lubricam nutasse sententiam. ut Academici: cf. 1, 12: nec tamen fieri potest ut qui bac ratione philosophentur hi nihil habeant quod sequantur. nostri: cf. 2, 3; also ήμέτεροι (Strab. 2, 3, 8, p. 104), of the Stoics, and ό παρ' ήμών (Diog. L. 9, 109), of the Sceptics. stabilem certamque sententiam: cf. Fin. 1, 55: certae stabilique sententiae·, also in 2, 5, below: stabilis opinio. Stoic dogmatism here contrasts with Academic scepsis. satis superque: for other cases of this alliterative pair cf. E. Wölfflin, Ausgew. Sehr. (1933), 274. aveo audire: cf. Div. 1, 11; 2, 128; Tusc. 1,16; 1,112. ipse . . . quid sentias: cf. 1, 10: qui autem requirunt quid quaque de re ipsi sentiamus. Cotta rebuffs Balbus's attempt to tie him down to fixed opinions, and in 1, 57 had already disclaimed dogmatic views. Cf. also 1, 10, n. (curiosius). an . . . oblitus es: cf. De Or. 2, 366: "an ergo," inquit, "oblitus es." quid initio dixerim: cf. 1, 57 [at the beginning of Cotta's speech]: mihi enim non tam facile in mentem venire solet quare verum sit aliquid quam quare falsum\ 1, 60: maxime in physicis quid non sit citius quam quid sit dixerim. For an indirect question (rather than quod) after verbs of remembering and forgetting cf. Fin. 2, 10: quid paulo ante .. . dixerim nonne meministi·, 2, 98; 4, 40; 5, 62; 5, 72; Am. 2; Sen. 21; Brut. 218; etc.

2,3

543

talibus 1 praesertim de rebus, quid non 2 sentirem quam quid sentirem posse dicere? 3 Quod 3 si haberem aliquid quod liqueret, 4 tamen te 5 vicissim audire vellem, cum ipse tarn 6 multa dixissem." Tum Balbus: "Geram tibi morem 7 et agam quam brevissume potero; etenim convictis Epicuri erroribus longa de mea disputatione detracta 8 oratio est. Omnino dividunt nostri totam istam 9 de dis 10 inmortalibus quaestionem 11 in partis quattuor. Primum 1

2 3 4 talius Bl quid non] quod non A1 quod add. Β liquerem Ο 6 7 1 8 te] se Ο tam om. O, tanta F moram N detractata Ν ' istam 10 11 om. B1 diis A1 quaesonem A 6

3. quod liqueret: cf. 1, 29: Protagoras levitas conjutata α Cotta non desiderat oraqui sese negat omnino de deis habere quod li- tionem meam. Not only Balbus's disqueat\ 1, 117: cut neutrum licuerit, nec esse cussion but also Cicero's has been simdeos nec non esse; Div. 1,6: id de quo Panaetio plified by eliminating from this book Hon liquet·, Ac. 2, 94: si habes quod liqueat. most of the Stoic polemic against the dixissem: secondary sequence by Epicureans, though portions still remain; attraction; Goethe compares 2, 147: e.g., 2, 46-49; 2, 59; 2, 73-74; 2, 76; 2, dum disputarem . .. vellem·, 3, 9: cum idem 93-94; 2, 162. See, however, the n. on obtutus esset. in partis quattuor, below. With convictis tum Balbus: cf. 2, 2. cf. Τ use. 1, 11; Pro Flacc. 22. geram tibi morem: cf. Τ use. 1, 17: disputatione: Dougan (on Tusc. 1,7) geram tibi morem [so Att. 3, 20, 3]; Rep. contrasts philosophic disputa'.iones be3, 8; Fin. 2, 27; Fam. 2, 17, 7: tibi morem tween peers and scholae, lectures by teachgessi; 6, 8, 3; Att. 8, 10; 13, 42, 1; 15, ers to their pupils. For the former cf. 26, 1; in Orat. 159 Cicero uses morigeror, below, 2, 57; 2, 75; 3, 19; 3, 77; 3, 95. a verb of comedy (and hence perhaps of detracta oratio est: cf. Fin. 5, 86, and the sermo plebeius). Each phrase has the Madvig's n. meaning "to humor." omnino: "in general"; cf. Div. 1, 89; quam brevissume potero: cf. Div. Fin. 4, 73; Tusc. 2, 62; 4, 41; Am. 78; 1, 70: exposui quam brevissume potui\ Fin. O f f . 1, 66; 1, 85. In N.D. 1, 12, the 5, 9: ut brevissume potuit. In 2, 20, Balbus meaning is different. complains that certain Stoic arguments dividunt: cf. 2, 82, n. (ita dividit). appear less effective when briefly stated, nostri: cf. 2, 2, n. (nostri); 2, 75: nostri hence it is not surprising that we find fere dividunt·, 2,118, n. (nostri); M. van den this Stoic exposition very long as comBruwaene, La thiol, de Cie. (1937), 122, pared with the extreme compression of η. 1. Vellerns. istam: "the matter you have been discussing" (Mayor). convictis Epicuri erroribus: L. Reinhardt (Die Quellen von Cicero's Sehr. in partis quattuor: cf. the fourfold De Deorum Natura (1888), 23) holds that division repeated in 3, 6; also Aet. Ρlac. in 1, 103-104 Cotta used arguments from 1, 6, 10 (Doxogr. Gr.2 295): διαιρείται a Stoic source (Posidonius) here fol8' ή πασα διδαχή εις εϊδη έπτά. The four lowed by Balbus; cf. H. Uri, Cie. u. d. parts are here 2, 4-44 [the existence of epik. Philos. (1914), 102; I. Heinemann, gods]; 2, 45-72 [their nature]; 2, 73-153 Poseidonios' metaphys. Sehr. 2 (1928), 152- [their administration of the universe]; 153; see also 2, 45, below: cuius opinionis 2, 154-167 [their providential care for

544

2,3

docent esse deos,1 deinde quales sint, tum mundum ab his administrari, postremo consulere eos 2 rebus humanis. Nos autem hoc sermone quae priora 3 duo sunt sumamus; tertium et quartum, quia maiora sunt, puto esse in aliud tempus differenda." 1

deo Ν

2

eos ex esse Β

3

propriora B1

man]; cf. K. Reinhardt, Poseidonios (1921), 216, and η. I. Heinemann, however (op. tit., 2, 166-170; 219-220), maintains that this division is not taken from a Stoic source but from an Academic, believing it devised in Book 2 for the purpose of refutation in Book 3. W. Theiler (in Problemata, 1 (1930), 142) tries to support a Stoic source, on the strength of Sext. Emp. Adv. Phys. 1, 61; Philo, De Virtutibus, 215; De Posterit. Caini, 168), though P. Boyance (Rev. des et. anc. 41 (1939), 91-92) remarks that this fourfold arrangement does not correspond to the views of Posidonius in Diog. L. 7, 148; and H. Uri (op. tit., 85) that these four points are found more or less clearly in every religion. Yet P. De Lacy (in Trans. Am. philol. Assoc. 76 (1945), 255) notes the strong likeness to the fourfold division in Arr. Epict. 2, 14, 25-27, and concludes that both Cicero and Epictetus employ the Four Stoic categories of substance, quality, disposition, and relative disposition. K. Reinhardt, Poseidonios (1921), 210-211, interestingly points out the likeness of this discussion to rhetorical theses described by Theon, Progymn. pp. 126-127 Spengel; cf. P. Schubert, Die Eschatol. d. Pos. (1927), 27-28. primum: the existence of the gods is regarded as primary, though the question naturally arises whether from it there are to be derived the nature and activities of the deities, or from the evidences of divine purpose and governance in the cosmos we are to infer the existence of deity. Tusc. 1, 36 implies the former: ut deos esse natura opinamur, quales sint ratione cognoscimus·, Philo, De spec. Legg. 1, 32 [non-Stoic, according to R. M. Jones in CI. Philol. 21 (1926), 104], thinks the first point easily proved, but the second

perhaps impossible of proof. Yet 2, 16; 2, 21; and much in 2, 73-167 deals with teleological arguments in support of belief in deity; cf. Heinemann, op. tit., 2, 166, η. 1; 2, 167. Themist. in Anal, post. 2, 1, p. 42, 8-9 Wallies says: πρώτον μέν γαρ ζητοϋμεν ει 'έστι θεός, έπειτα τί έστι θεός. quales sint: cf. 1, 29, η. (sint non sint)·, R. Hirzel, Untersuch. Cicero's philos. Sehr. 1 (1877), 206-207. That Cicero did not entirely succeed in separating points 1 and 2 is observed by K. Reinhardt, Poseidonios (1921), 210-211; cf. L. Edelstein in Studi ital. di filol. cl. 11 (1934), 149. mundum . . . rebus humanis: the third point might seem to include the fourth (cf. I. Heinemann, Poseidonios' metaphys. Sehr. 2 (1928), 166), and the two to constitute one section περί προνοίας,, yet man's natural importance in his own eyes and his interest in the divine care for the individual lead to practical applications in cult (1, 3) which justify, for him, the coordination of the third and fourth points (commonly treated in separate works περί θεών and περί προνοίας, but which Poseidonios seems to have combined in his περί θεών); cf. Div. 1, 10: et esse deos et eos consulere rebus humanis·, also Plat. Legg. 10, p. 885 b. For the phrase consulere ... rebus humanis cf. 2, 162; 3, 6; 3, 65; 3, 70; 3, 79; Div. 1, 10; 1,117. sumamus: "take up"; cf. De Or. 2, 366: ut et partes faceret et utram vellet prior ipse sumeret. maiora sunt: since the evidence is in large measure cumulative. R. Philippson (P.-W. 7A, 1 (1939), 1154, 55) thinks that Cicero originally planned to treat here only the first two points—which fall most properly within the scope of

545

2,4

"Minime 1 vero," inquit Cotta; "nam et otiosi sumus et his de 2 rebus agimus quae sunt etiam negotiis anteponenda." 3 2 4 Tum Lucilius: "Ne egere 4 quidem 6 videtut," 6 inquit, 1 minimo Bl 2 de add. Μ β uidetor A1 dam Β1

3

anteponendae BiM

the title of this work—, and that his first draft may have contained only those two, as the otherwise inappropriate use of resiat at the beginning of the treatment of the second point (2, 45) would indicate, but that he changed his plan without revising that word. At 2, 154 restat is again used, this time appropriately. differenda: cf. 3, 18; Rep, 2, 70; Fin. 5, 45. Cicero's original plan may have done this; cf. 2, 45, n. {restat). minime vero: "no! no!" (Mayor); cf. H. Merguet, Lex. d. philos. Sehr. Cie. 3 (1894), 21. otiosi: cf. 2, 1, n. (si ... commodum est), for apologies for trespassing upon one's time, and for replies of this type cf. Brut. 20: si es ammo vacuo expone nobis quod quaerimus·, Part, orat. 1: studeo ... ex te audire ... si modo tibi est otium et si vis. an est, mi Cicero, quod ego malim quam te quam doctissimum esse ? otium autem primum est summum ... deinde ista tua studia vel maximis occupationibus meis anteferrem libenter·, Fin. 3, 14: explicabo ... quoniam otiosi sumus, nisi alienum put as, totam Zenonis Stoicorumque sententiam. minime id quidem, inquam, alienum, multumque ... explicatio tua ista profecerit·, Div. 1, 10: exponam, ita tamen, si vacas animo neque habes aliquid quod huic sermoni praevertendum putes. ego vero, inquam, philosophiae, Quinte, semper vaco, hoc autem tempore . .. multo magis aveo audire [and Pease's n.]; Legg. I, 13: nisi Quintus aliud quid nos agere mavult, suscipiam et quoniam vacui sumus dicam. ego vero libenter audierim. quid enim agam potius aut in quo melius hunc consumam diem; Am. 16: quoniam ... sumus otiosi; 17: sumus, ut dixit Fannius, otiosi', Plat. Phaedo, 58d: εί μή τίς σοι ασχολία τυγχάνει οδσα. άλλά σχολάζω γε; Theag. 121 a; Theaet. 172 c;Phaedr. 227 b: πεύσει, εΐ σοι σχολή προϊόντι άκούειν. τί δε; ούκ αν οϊει

4

negere B1

5

qui-

με κατά Πίνδαρονκαΐ άσχολίας ύπέρτερον πράγμα ποιήσασθαι τό σήν τε και Λυσίου διατριβήν άκοϋσαι; Gorg. 458 c: μή γένοιτο τοσαύτη άσχολία ώστε τοιούτων λόγων καΐ οΰτω λεγομένων άφεμένω προυργιαίτερόν τι γενέσθαι άλλο πράττειν; Legg. 6, 781, d-e; Plaut. Merc. 286-288; Hör. Ερ. 1, 2, 5: nisi quid te detinet audi·, Cebes, 3: εί μή τίς σοι μεγάλη άσχολία τυγχάνει οδσα, διήγησαι ήμΐν; Plut. De Socr. 8: εί μή τις άσχολία μείζων; Gell. Gen. 5, 21, 6: quia nunc mihi a magis seriis rebus otium est; Juv. 1, 21: si vacat ac placidi rationem admittitis edam [and Mayor's n.]; Macrob. Sat. 1, 2, 17. M. Kretschmar, Otiosum, Studia Litterarum, Philosophie u. βίος θεωρητικός im Leben u. Denken Ciceros (1938), I have not seen. anteponenda: R. Philippson (Berl. philol. Woch. 38 (1918), 412) prefers anteponendae of Β. But such shifts from res to a neuter plural are not infrequent; e.g., 1, 80: capitones, quae; perhaps 2, 7: rerum futurarum ... ea [so Div. 2, 117]; 2, 15: quarum rerum ... ea; Ac. 2, 43: partitiones et horum luminibus utens oratio; 2, 62: res occultissimas ... ea; 2, 87: partes ... ea fortuitane sint; Tim. 28; Fat. 45; Fin. 4,25; Legg. 2, 28; H. A. J. Munro on Lucr. 3,186; H. Sjögren, Comm. Tullianae (1910), |167; R. Kühner-C. Stegmann, Ausf. Gram. d. lat. Spr. 2, l 2 (1912), 63; E. Löfstedt, Arnobiana (1917), 83-84. With the phraseology cf. also Fam. 9, 6, 4; Fat. 3. 4. tum etc.: proofs of the existence of deity (2, 4-44) comprise (1) conclusions drawn from the observation of the starry heavens (2, 4), (2) consensus (2, 5), (3) theophanies (2, 6), and (4) the existence of divination (2, 7-12). Of these arguments the first seems impressive, the second vulnerable, the third ill-

2,4

546

"oratione prima pars. Quid enim potest esse 1 tam apertum tamque perspicuum, cum caelum suspeximus caelestiaque contemplati 1

esse om. Ο

attested, and the fourth a liability rather λογισμοϊς όμοίαν φύσιν 'έχει καΐ συγγεthan an asset. Cicero himself was pro- νώς έρχεται, δήλον ώς την άρίστην ψυχήν bably affected by the first, and is inspired φατέον έπιμελεΐσθαι τοϋ κόσμου παντός by it to the noteworthy phrase numeti καΐ όίγειν αυτόν τήν τοιαύτην όδόν έχείpraestantissimae mentis; the other three, νην; 898 c; 12, 966 e; Aristot. De Part. which apparently failed to convince him, An. 1, 1, 641 b 17; also the fragment are described with less enthusiasm— quoted by Cicero at 2, 95, below; Lact. disputationem ieiunam neque adeo eloquentem Inst. 1, 2, 5: nemo est enim tam rudis, tam [as H. Usener, Epicurea (1887), lxvii, n. 2, feris moribus quin oculos suos in caelum tollens, tametsi nesciat cuius dei Providentia regatur calls it]. ne egere... oratione: cf. 2, 23: hoc omne quod cernitur, aliquam tamen esse negaram enim banc primam partem egere intellegat ex ipsa rerum magnitudine, motu, oratione quod esset omnibus perspicuum deos dispositione, constantia, utilitate, pulchrituesse", 3, 8: cur, quom istam partem ne egere dine, temperatione nec posse fieri quin id quod quidem oratione dixisses, quod esset perspi- mirabili ratione constat consilio maiore aliquo cuum et inter omnis constaret, de eo ipso tam sit instructum; Asclep. in Aristot. Metaph. multa dixeris; L. Edelstein, Studi ital. d. p. 6, 10-11 Hayduck: άτενίζοντες γαρ filol. cl. 11 (1934), 148-149, who observes εις τόν ούρανόν και θεωροϋντες τήν τάξιν that Balbus uses much more space for καΐ τό άφραστον κάλλος έρχόμεθα εις b>the undisputed than for the controver- νοιαν τοϋ δημιουργήσαντος; I. Kant, sial, and that about three-fourths of the Kritik d.prakt. Vernunft, 5 (1908 ed.), 161 first part is not on the announced (as translated by W. Hamilton, Led. on Metaphys. (1859 ed.), 28): "Two things subject of the existence of gods. quid . . . regantur: cf. Min. Fei. 17, 4: there are, which, the oftener and the quid enim potest esse tam apertum, tam con- more steadfastly we consider, fill the fessum, tamque conspicuum, cum oculos in mind with an ever new, an ever rising adcaelum sustuleris et quae sunt infra circaque miration and reverence;—-the Starry lustraveris, quam esse aliquid numen prae- Heaven above, the Moral Law within." stantissimae mentis, quo omnis natura in- Astral religion was particularly effective spiretur, moveatur, alatur, gubernetur. caelum with out-of-door peoples; cf. what ipsum vide, quam late tenditur, quam rapide Cicero says (Dip. 1, 2) of the origins of volvitur .. . iam scies quam sit in eo summi astrology; also Zaleucus, Prooem. Leg. moderatoris mirα et divina libratio·, 18, 4. ap. Stob. vol. 4, 123-124 Hense: τούς This argument, considered again by κατοικοϋντας τήν πόλιν και, τήν χώραν Cotta at 3,10-11, is that of Har. Resp. 19: πάντας πρώτον πεπεϊσθαι χρή καΐ νομίquis est tam vecors qui aut, cum suspexit in ζειν θεούς είναι άναβλέποντας ές ούρανόν caelum, deos esse non sentiat, et ea quae tanta καΐ τόν κόσμον καΐ τήν έν αύτοϊς διακόσμη mente fiunt ut vix quisquam arte ulla ordinem σιν καΐ τάξιν · ού γαρ τύχης ούδ' άνθρώπων rerum ac necessitudinem per sequi possit casu είναι δημιουργήματα. Such astral religfieri putet, aut, cum deos esse intellexerit, non ion well combines the emotions and the intellegat eorum numine hoc tantum imperium reason, and the Stoics emphasize men as esse natum et auctum et retentum·, cf. Ps. born (2, 37) ad mundum contemplandum et 19, 1: "The heavens declare the glory of tmitandum, and, again (2, 140), as erectos God and the firmament showeth his . .. ut deorum cognitionem caelum intuentes handiwork"; Plat. Legg. 10, 897 c: εί μέν, capere possent ... quasi spectatores supeώ θαυμάσιε, φώμεν, ή ξύμπασα ούρανοϋ rarum rerum atque caelestium. όδός άμα καΐ φορά καΐ των έν αύτω όντων quid . . . perspicuum: cf. Div. 2, 38: απάντων νοϋ κινήσει καΐ περιφορά καΐ quid est tam perspicuum quam, cum ... ad-

2,4

547

sumus, quam esse aliquod numen 1 praestantissimae 2 mentis quo haec regantur? Quod ni ita 3 esset, qui potuisset adsensu omnium dicere Ennius 'Aspice hoc sublime candens,4 quem invocant & 6

1 nomen B 1 inuocat B 1

2

praestantissima Β

ducantur; 2, 42; Fin. 3, 41: nihil tam perspicuum videtur quam\ 5, 31: quid est quod magis perspicuum sit . In 2,44 Balbus ends this section on the note with which he here begins: esse igitur deos ita perspicuum est ut, etc. caelum suspeximus: cf. Enn. ^4««. 159 Vahlen: caelum spexit stellis fulgentibus aptum. numen praestantissimae mentis: "a magnificent phrase, which seems to embody at once the best of Greek philosophy and of Roman religion" (W. W. Fowler, Roman Ideas of Deity (1914), 50). Numen in Cicero has regularly the meaning of a property of one or more gods (especially frequent being numen deorum·, e.g., 1, 3; 2, 95; 3, 92); cf. F. Pfister in P.-W. 17 (1937), 1275, 17-19. In Augustan literature numen begins to mean "deity," often vaguely and impersonally conceived (cf. H. J. Rose in Harv. theol. Rev. 28 (1935), 237-257), and the present passage, with its echo in 3, 10, appears as a possible transition, since it may mean either "that there is some will belonging to a transcendent intelligence" (possessive genitive) or "that there is some power possessing transcendent intelligence" (Rackham's translation, construing the genitive as descriptive). quo: with either of the interpretations in the previous note numen is too abstract and impersonal to permit here the ablative of agent {a quo), hence the ablative of means is used, as in 2, 16: id quo ilia conficiuntur [where see n. on id quo]; 3,10: numen quo haec regantur·, Har. Resp. 19: deorum numine omnia regi; also some cases in which natura is similarly used in the ablative; and Aug. De catechiRud. 20: verbum dei quo reguntur ... angeli·, Boeth. Consol. 2, metr. 8, 29-30: si vestros animos amor j quo caelum regitur regat.

3

quot nuta B 1

4

cadens

Η

potuisset: cf. 1, 57: potuisses. adsensu omnium: cf. Sen. 62: cum adsensu omnium dixi; Ad Q. Fr. 2, 3, 6: magno adsensu omnium. Balbus, like Vellerns (1, 43), starts with the doctrine of consensus omnium. Ennius: in the Thyestes [from which Τ use. 1, 107; 3, 26, quotes], 345 Vahlen; this verse is also quoted in 2, 65; 3,10; 3, 40: sublime candens, quem invocant omnes Iovem·, Fest. p. 400 L. [for invocant reading vocant]; Apul. De Mundo, 33; Prob, in Eel. 6, 31, p. 333 Hägen [reading vocant}. Ennius is here translating an unassigned fragment of Euripides (941 Nauck; Schneidewin thought it from the Antiope): δρας τον ύψοϋ τόνδ' άπειρον αιθέρα / καΐ γήν πέριξ ίχονθ' ύγραϊς έν άγκάλαις; / τοϋτον νόμιζε Ζηνα, τόνδ' ήγοϋ θεόν, a favorite passage, for which Nauck cites sixteen quotations, and which Cicero himself renders in 2, 65, below; cf. also Democrit. ap. Eus. Pr. Ev. 13, 13, 27: ού νϋν άέρα καλέομεν οΐ "Ελληνες πάντα Ζεύς μυθεΐται; Hdt. 1,131 [of the Persians]: τον κύκλον πάντα τοϋ ούρανοϋ Δία καλέοντες [cf. Strab. 15, 3, 13]; Enn. Epicharm. 54-58 Vahlen: istic est is Iupiter quem dico, quem Graeci vocant / aerem, etc.; Pacuv. 87-93 Ribbeck: 87-88: hoc vide, circum supraque quod complexu continet / terram; 90 [quoted in 2, 92, below]: id quod nostri caelum memorant, Grai perhibent aethera)·, Lucr. 5, 318-319: denique iam tuere hoc, circum supraque quod omnem / continet amplexu terram; Chrysippus in 1, 40, above: aethera esse eum quem homines lovem appellant·, Strab. 16, 2, 35 [the belief of Moses]: εϊη γάρ έν τοϋτο μόνον θεί>ς τί> περιέχον ήμας άπαντας καΐ γην καίθάλατταν, δ καλοϋμεν ούρανόν καΐ κόσμον καΐ την των όντων φύσιν; Sen. Ν. Q. 1, praef. 13; 2, 45, 3 [of Iuppiter]: vis ilium vocare mundum non falleris-, ipse enim

548

2,4

omnes 1 Iovem' — ilium vero et Iovem et dominatorem rerum et 1

omnes om. Ο

est hoc quod vides totum, pariibus suis inditus et se sustinens et sua; Luc. 9, 580: Iupiter est quodcumque vides, quodcumque [al. quocumque] moveris; Cornut. N.D. 9; Epictet. 1 , 3 ; Max. Tyr. 11,12a: εί δέ εξασθενείς προς την τοϋ πατρός καΐ δημιουργοϋ θέαν, άρκεϊ σοι τα εργα έν τω παρόντι όρχν; Min. Fei. 18, 11; Tert. Apol. 17; Schol. IL 15, 188; Etym. Μ. s.v. εΰδιος; Orion, p. 68; A. S. Pease in Harv. theol. Rev. 34 (1941), 163-200. I. Heinemann, Poseidonios' metaphys. Sehr. 2 (1928), 172, suggests that Cicero may here have substituted the line of Ennius for the lines of Euripides which Posidonius may have quoted. On the philosophic idea here expressed see B. Schlesinger, Über philos. Einflüsse bei den röm. Dramen-Dichtern d. rep. Zeit (1910), 23-26; Α. B. Cook, Zeus, 1 (1914), on Zeus as the god of the bright sky; on pp. 10-11 he remarks "in this expressive sentence the poet has caught and fixed for us the religious thought of the Italians in its transitional phase. Behind him is the divine sky, in front the Skygod Iupiter." Observe also the epithets applied to Zeus (αίθ (ε)ρίου, etc.); e.g., Anecd. Gr. et Lat. ed. Schoell and Studemund, 1 (1886), 264-265; K. F. H. Bruchmann, Epitheta Deorum quae apud Poetas Gr. leguntur (1893), 123. hoc: cf. 2, 65: exsecrabor hoc quod lucet; Plaut. Amph. 543: lucescit hoc iarn [cf. Ter. Haut. 410]; Cure. 182; M.G. 218: lucet hoc\ Enn. Telam. 326 Vahlen: hoc lumen candidum claret mihi·, Pacuv. 87 Ribbeck {quoted in the previous note]; Cie. Tusc. 1, 43: dividat omne caelum hoc·, 1 Catil. 15: haec lux ... aut huius caeli spiritus esse iucundus·, Virg. G. 1, 242: hie vertex nobis semper sublimis·, also the Greek οΰτοσί. sublime: Festus (s.v. sublimem) and Paulus read sublimem or sublimen, the latter of which, though less well attested, is defended by F. Ritsehl in Rh. Mus. 7 (1850), 556 = Opusc. 2, 462-469. Sublime is here probably the rather dignified adverb ("on high" or "aloft") used by

Enn. Iphig. 217; Acc. 396 Ribbeck [quoted in 2, 89, below]; and twice by Cicero in verse translations (2, 65, below; Tusc. 2, 24), as well as in prose, e.g., 2, 44; 2, 101; Div. 2, 67; Tusc. 1, 40; 1, 102. Sublime here and at 2,165, is defended by W. Baehrens in Glotta, 15 (1926), 56. candens: this verb appears thrice and the adjective Candidus four times in the extant fragments of Ennius; cf. Medea, 280: Sol, qui candentem in caelo sublimat facem. A. B. Cook, Zeus, 1 (1914), 15, n. 6, compares with the phrase the repeated words πανκρατές γάνους in the late Doric hymn to Dictaean Zeus, found at Palaikastro in Crete (R. C. Bosanquet in Ann. Brit. Sch. Ath. 15 (1909), 343-347), passim. quem: attracted from the gender of hoc to that of the predicate Iovem-, cf. R. Kühner-C. Stegmann, Aus f . Gram. d. lat. Spr. 2, l 2 (1912), 38-39, who cite Lucr. 4,132: in hoc caelo qui dicitur aer. invocant: = vocant [read by Festus]; cf. Curt. 3, 11, 25: reginas .. . alienis nominibus invocantes·, 10, 5, 9: Macedones optimum ac fortissimum regem invocantes. 3,11, below, makes the meaning clear here: quasi vero quisquam nostrum istum potius quam Capitolinum Iovem appellet. ilium vero: emphatic. Iovem: though popular etymology might connect Iuppiter with iuvans pater (cf. 2, 64, below), which Schömann thinks is hinted at here, modern etymologists relate it to the Greek Ζεύς, Sanskrit dyäuspitä, etc., and find in it a deity of the clear sky; cf. A. B. Cook, Zeus, 1 (1914), 1-62; A. Walde-J. B. Hofmann, Lat. etym. Wörterb3. (1937), 732. On Cicero's use of the distinctly Roman Iuppiter to represent the Stoic deity cf. W. W. Fowler, Roman Ideas of Deity (1914), 51-52. dominatorem: the earliest of many instances in Latin (cf. Thes. Ling. Lat. 5 (1934), 1882-1884), Cicero also being the first to use (Inv. 1, 2) the feminine domi-

2,5

549

omnia regentem et, ut idem 1 Ennius, 'pattern divumque hominumque', et praestantem ac praepotentem 2 deum? Quod qui dubitet, haud 3 sane intellego cur non idem sol sit an nullus sit 4 dubitare possit. 5 Quid 5 enim est hoc illo evidentius ? Quod nisi cognitum conprehensumque animis 6 haberemus, non tarn 1

A1

3 haud] aut B1 annulus 2 praeponentem 0 1 ut idem]em* (ex enim? A) 4 sit add. Μ 5 quid codd., qui mg. Lamb. 6 animo O1

natrix. With the phrase cf. Apul. De Deo Socr. 3, p. 124: quorum parentem, qui omnium rerum dominator atque auctor est. motu: deteriores here read nutu [cf. Pro Sex. Rose. 131: Iuppiter Optimus Maximus cuius nutu et arbitrio caelum terra mariaque reguntur·, II. 1, 528; Virg. Aen. 9, 106]; yet for the well attested motu cf. 1, 100: quae haec ... moveret, regeret, gubernet·, Ac. 2, 119: omnia moderetur, moveat, regat·, Varr. ap. Aug. C.D. 4, 31: qui crediderunt eum esse animam motu ac ratione mundum gubernantem. Goethe thinks that it was natural for the Stoics to appeal to this notion, even though their doctrine of the aether as the all-moving and vitalizing principle in the world is far removed from any popular and naive views. idem Ennius: Ann. 175; 581 Vahlen; in 2, 64, below, the phrase is said to be used a poetis·, cf. Min. Fei. 19, 1: audio poetas quoque unum patrem divum atque hominum praedicantes. The phrase renders πατήρ άνδρών τε θεών τε (II. 1, 544; al.; Diod. 1, 12,2), or, more exactly, θεών πατέρ' ήδέ και άνδρών (Hes. Theog. 47). Enn. Ann. 580 has a variant: divumque hominumque pater rex\ Virgil (Aen. 1, 65; al.) phrases: divum pater atque hominum rex or (Aen. 11, 725): hominum sator atque deorum. Father is here used, not in the physical sense, but rather of one in a relation like that of the paterfamilias·, cf. Aristot. Eth. Nie. 8, 12, 1160 b 25-27: έντεϋθεν δέ καΐ "Ομηρος τον Δία πατέρα προσαγορεύει · πατρική γαρ άρχή βούλεται ή βασιλεία είναι; Philo, De Prov. 2, p. 53 Aucher. For other allusions to the father of gods and men cf. Hes. Op. 59; Diod. 1, 12, 2; Liv. 8, 6, 5; Ον. M. 14, 807; Phaedr. 3, 17, 10; Cornut. N.D. 9;

Dio Chrys. 36, 32; Aristid. Or. 1, pp. 6 and 10 Dindorf; Max. Tyr. 35, 1; 41, 1; Arr. Epictet. 1, 3, 1; 1, 19, 12; Clem. Protr. 2, 32, 4; Porphyr. De Phil, ex Orac. 2, p. 145 Wolff; [Clem.] Recognit. 10,23; Themist. Or. 10, p. 132 b Hardouin; Iambi. Vit. Pyth. 39; Theodoret, Gr. A f f . 2, 29; Ammon. in Porphyr. Isag. p. 81, 9-10 Busse; Stob. vol. 4, pp. 270-271 Hense; Diog. Ep. 41, p. 256 Hercher; and on this general question of the fatherhood of god A. Dieterich, Eine Mithrasliturgie (1903), 134-156; L. R. Farnell, Higher Aspects of Gr. Rel. (1912), 93; G. M. Calhoun in Trans. Am. philol. Assoc. 66 (1935), 1-17; M. P. Nilsson, "Vater Zeus," in Forsch, u. Fortschr. 1 Feb., 1938, 40; id., in Arch. f . Relig. 35 (1938), 156-171; H. Hause, Gott haben (1939), 79. praesentem ac praepotentem: note the alliteration and rhyme combined; cf. 2, 7: praedictiones ... praesensiones. On praepotens cf. 2, 77; Div. 2, 42: rerum omnium praepotentem Iovem\ Legg. 1, 33: praepotenti deo. qui dubitet: cf. 2, 93: hoc qui existimat [existimet of some deteriores] fieri potuisse, non intellego cur non idem putet, etc. sol sit an nullus sit: stronger than sol sit necne·, cf. 1, 61: nulli esse. 5. quid enim: for the phrase cf. 3, 37; 3, 44; J. N. Madvig, Opusc. acad. (1887), 616, n. 2; H. Merguet, Lex. χ. d. philos. Sehr. Cie. 3 (1894), 311-312. Lambinus's qui enim est is hardly necessary. evidentius: in Cicero limited to the philosophical works; e.g., 3, 9; Ac. 2,18; 2, 46; Am. 27; Tim. 31; L. Laurand, Et. sur le style des discours de Cie. I 2 (1925), 83. cognitum conprehensumque: cf.

550

2,5

stabilis opinio permaneret nec confirmaretut 1 diuturnitate 2 temporis nec una cum saeclis 3 aetatibusque hominum inveterare potuisset. Etenim videmus ceteras 4 opiniones fictas atque vanas diuturnitate extabuisse. Quis enim hippocentaurum fuisse aut Chimaeram putat, quaeve anus tam excors inveniri potest quae ilia 4

1 confirmatur iV 1 , conformaretur O2 ceteros A1

1, 1: percept um ... et cognitum·, Ac. 2, 18: perceptum ... cognitumque; 2, 23: percepti et cogniti\ and, for the process of comprebensio (κατάληψις), cf. 1, 114, n. (conprehende ... animo); 2, 147: consequentium rerum cum primis coniunctio et conprehensio; Ε. V. Arnold, Rom. Stoicism (1911), 133. conprehensum . . . haberemus: a construction especially associated with colloquial Latin and developing into the auxiliary verbs in the Romance languages; cf. R. Kiihner-C. Stegmann, Aus f . Gr. d. lat. Spr. 2, l 2 (1912), 763. Animis is here probably instrumental. stabilis opinio: cf. 2, 2, η. (stabilem certamque sententiam); Min. Fei. 8, 1: maneat tarnen firma consensio. Against this Stoic use of consensus cf. 3, 11: grave etiam argumentum tibi videbatur quod opinio de dis inmortalibus et omnium esset et cottidie cresceret; placet igitur tantas res opinione stultorum iudicari? Opinio = δόξα. diuturnitate temporis: cf. Fin. 2, 87; Ac. 2,119; Lact. Inst. 7, 20, 9; Aug. C.D. 21, 4; also L. Gueuning in Nova et Vetera, 7 (1925), 340-341; J. Vogt, Ciceros Glaube an Rom (1935), 42, n., on the importance attached by the Stoics to persistent and developing beliefs; Min. Fei. 6, 3: bine perpetuus venerationis tenor mansit quae longa aetate non infringitur sed augetur. una cum saeclis: cf. Fin. 5, 55: adulescit una cum aetatibus. inveterare: invetero (like vetero) is elsewhere always transitive, hence some editors here prefer inveterari [read by some deteriores\ or inveterascere of J. Forchhammer (Nordisk Tidskr.f. Filol. 5 (1880), 40), Mayor also objecting that inveteroif) in this sense is not used before

2

diuturnitates B 1

3

saeclis] caelis B 1

Pliny. Yet the participle inveteratus occurs in Tusc. 3, 35; Fam. 3, 9, 4; 16, 23, 2; Att. 14, 15, 1; Phil. 5, 31; and the best ms testimony (as well as the rhythmic cadence; cf. L. Ha vet, Man. de crit. verbale (1911), 95) favors inveterare. To eliminate from Cicero all semel dicta would be unjustifiable. extabuisse: figuratively only here. hippocentaurum: cf. 1, 105, and n. (hippocentauro). Chimaeram: cf. 1, 108, and n. (Chimaerae). quaeve anus tam excors: cf. 1, 55, n. (antculis); Div. 2, 141: an tu censes ullam anum tam deliram fuisse ut somniis crederet [and Pease's n.]; Tusc. 1, 10; 1, 11: quis enim est tam excors quem ista moveant·, 1,48: quae est anus tam delira qui timeat ista quae vos videlicet, si physica non didicissetis, timeretis, Acherunsia templa, etc.", De Domo, 48; Har. Resp. 19: quis est tam vecors qui ... deos esse non sentiaf·, Phil. 5, 5: hoc qui non videt excors·, Lact. Inst. 1, 15, 27: quis enim tam demens\ Hier. Ep. 51, 5, 1: quis tam vecors et stolidus hoc recipiat ut\ In Hier. 3, 70, 4; Aug. C. D. 5,1: quis enim est tam excors ut audeat dicere; C. Faust. 12,37: quis esset tam excors ut . .. putaret. The heart is here the seat of intellectual rather than emotional processes; cf. Tusc. 1, 18: aliis cor ipsum animus videtur, ex quo excordes, vecordes, concordes·, Pease on Div. 2, 37, n. (excordem Caesarem). F. Cumont, After Life in Rom. Paganism (1922), 174-175, assumed the imagery of hell as seen in Greco-Roman literature and art to be Oriental in origin, but most scholars have considered it a Greek invention; cf. the works cited by A. Turyn in Trans. Am. philol. Assoc. 73 (1942),

2,5 315, η. 27; to which add Ε. Rohde, Psyche, 2 4 (1907), 435, s.v. Höllenstrafen·, Μ. P. Nilsson in Harv. theol. Rev. 36 (1943), 267. Three of the most famous sinners punished in Hades, Tantalus, Tityus, and Sisyphus, are already described in Od. 11, 576-600, and others, such as Ixion and the Danaids (cf. [Plat.] Axioch. 371e; Lucr. 3, 980-997; Aetna, 80-83; [Clem.] Homil. 5, 6; 6, 22; Schol. Pind. Ol. 1, 97a; Myth. Vat. 2, 103-106; E. Rohde, op. cit., I 4 (1907), 318, n. 4), were later added to the canon. Works of art, such as the famous paintings by Polygnotus in the Lesche at Delphi (Paus. 10, 28,1—10, 31, 12), by Nicias (G. Lippold in P.-W. 17 (1936), 339), and by other painters (Dem. C. Aristog. 1, 63: μεθ' ών 8' οί ζωγράφοι τούς άσεβεϊς έν Αί'δου γράφουσιν; Plaut. Capt. 998999: vidi ego multa saepe picta, quae Acherunti fierent / cruciamenta\ Lact. Plac. in Stat. Theb. 4, 516), South Italian painted vases (A. Winkler, Darstellungen d. Unterwelt auf unterital. Vasen (Bresl. philol. Abb. 3, 5 (1888)), with references to punishment only, not to future blessedness (V. D. Macchioro, From Orpheus to Paul (1930), 108; G. Miaut is, L'ame hellenique (1932), pi. xliv-xlv), Etruscan tombpaintings of Charon, etc. (cf. W. W. Fowler, Relig. Exp. of the Rom. People (1911), 392-395; C. Bailey, Phases in the Relig. of anc. Rome (1932), 219; 319, n. 66), may well have affected popular views even more than did literary descriptions. Monographs περί των έν Αίδου, etc., are attributed to Democritus (H. Diels, Frag. d. Vorsokr. no. 55 B, 0-1, to which add Hippocr. XXIII, 775 Kühn), Antisthenes (Diog. L. 6, 17), and Heraclides Ponticus (Diog. L. 5, 87), and many are the casual references elsewhere. In Cicero himself cf. Inv. 1, 46: huius modi sunt probabilia ; impiis apud inferos poenas esse praeparatas; 4 Catil. 8: ut aliqua in vitaformido improbis esset proposita, apud inferos eiusmodi quaedam Uli antiqui supplicia impiis constituta esse voluerunt, quod videlicet intellegebant his remotis non esse mortem ipsam pertimescendam [see Polyb. 6, 56, 12]; Fin. 5, 31; Tusc. 1, 10-11; 1, 36-37; 4, 35; Phil. 14, 32; G. Stoerling, Quaest. Ciceron.

551

ad Relig. spectantes (1894), 33-38. Platonic passages are Rep. 1, 330 d-e; 3, 386 b; Legg. 10, 904 d; Phaedo, 113 e. Disbelief in the survival of the soul naturally freed Epicureans from such fears; cf. Epic. Κύριαι Δόξαι, 12; Lucr. 1, 110-111; 3, 25-40; 3, 79-93; 3, 978-1023 [see Serv. Aen. 6, 596; II Myth. Vat. 105]; Philodem. De Μ orte, 17, fr. 7, p. 147 Kuiper; [Virg.] Cul. 270-277; Sen. Ep. 24, 18: non sum tarn ineptus ut Epicuream cantilenam hoc loco persequar et dicam vanos esse inferorum metus\ Plut. Non posse suaviter, 8; 27; 30; Diog. Oenoand. fr. 16, p. 22 William: φοβούμαι γάρ ουδέν διά τούς Τιτυούς καΐ τούς Ταντάλους οΟς άναγράφουσιν έν "Αδου τινές; Hippol. Philosophum. 1, 19; Lact. Inst. 3, 17, 42; 7, 7, 13; Liban. Declam. 14, 39 [Tantalus, Sisyphus, Ixion, and Tityus mentioned as typical]; Hier. In Eccl. p. 461 Vail.; Procl. in Plat. Rep. p. 382 Bas. (Usener, Epicurea, 172, no. 229). But Stoics and others also protested against the terrors ascribed to hell, and by Cicero's time the enlightened disbelieved in them, save as a convenient means for keeping the populace in restraint; cf. 1, 86, above; Polyb. 6, 56, 11-12: έπεί δέ παν πλήθός έστιν έλαφρόν καί πλήρες έπιθυμιών παρανόμων . . . . λείπεται τοις άδήλοις φόβοις καί τη τοιαύτη τραγίρδί praecipiant quoque remedial Non. p. 435-436 M. (p. 701-702 L.): sunt monstra ostenta et monita deorum . .. prodigia deorum minae vel irae ... portenta ostenta quae aliquid inminere significant; [Fronto] De D i f f . {Gram. Lat. 7, 520 Keil): ostentum quod praeter consuetudinem offertur, ut puta si videatur terra ardere vel caelum vel mare; portentum quod porro et diutius manet futurumque postmodum aliquid significat; monstrum est contra naturam, ut est Minotaurus; prodigium quod mores faciunt, per quod detrimentum exspectatur [cf. Anecd. Helvet. p. 286 Hägen]; Aug. C.D. 21, 8: monstra sane dicta perhibent a monstrando ... et ostenta ab ostendendo et portenta a portendendo, id est praeostendendo, et prodigia quod porro dicant, id est futura praedicant·, etc. [copied by Isid. Etym. 11, 3, 2]; Justin. Inst. 50, 16, 38 [Labeo's definition]; other passages collected by Pease on Div. 1, 3, n. (monstris). Though lexicographers ancient and modern try to differentiate these terms they seem nearly synonymous; cf. A. Bouchi-Leclercq, Hist, de la Div. 4 (1882), 77-78; C. Thulin in Comm. philol. in Hon.f. Paulson (1905),

562 strari, portendi, praedici,1 ex quo ilia ostenta,2 monstra, portenta, prodigia dicuntur. Quod si ea 3 ficta credimus licentia fabularum, Mopsum,4 Tiresiam, Amphiaraum,5 Calchantem,6 Helenum (quos 1 praedicie AT1 8 ostenda A1BL 3 siaea ex siae A 4 mopsum . . . 8 anphiaraum N, quos add. Β amfiaraum H, amphioraum O, amfiraum AB{mg.)F · calcantem Ν

197-213. Pollux, 1,17, attempts a similar list in Greek. The Stoic interest in etymologies is here evident; cf. 2, 64-69; P. Dietrich, De Cie. Ratione etym. (1911), 44-45. praedici: J. H. Swainson had proposed prodici, but J. B. Mayor (Journ. of Pbilol. 12 (1883), 2) calls attention to the preceding praedictiones. For the attempt to derive a compound of pro from one of prae Plasberg compares Schol. Dan. Aen. 7, 612: praecinctis togis bellabant; unde etiam milites in procinctu esse dicuntur. prodigia: probably best derived from prod + agiom (related to aio, adagium, Aius Locutius, etc.); cf. A. Walde, Lai. etym. Wörterb. (1906), 493. A. Funck (Indog. Forsch. 2 (1893), 367-368) and C. Thulin {Comm. philol. in Hon. J. Paulson (1905), 198-201), following Non. p. 430 M. (p. 694 L.) derive it from prod + igere (agere). ea ficta: referring to the following (stories about) Mopsus, et al.; cf. 3, 21: sin autem id dicis nihil esse. credimus: cf. Clark on Pro Mil. 22; "When credo is used of belief based upon individual opinion, not upon external evidence, it always implies either that the belief is purely subjective . . . or else that it is ill-grounded, e.g., N.D. 2, 7"; cf. M. Seyffert-C. F. W. Müller, 2 ed. of De Amicitia (1876), 173-174. Mopsum: for such lists of seers cf. Div. 1, 88-89 [Calchas, Amphilochus, Mopsus, Amphiaraus, Tiresias, Helenus, Cassandra, the Marcii, and Polyidus]; Legg. 2, 33 [Polyidus, Melampus, Mopsus, Amphiaraus, Calchas, and Helenus]; Schol. Pind. Pyth. 4, 388; Hygin. Fab. 128 [including Mopsus, Amphiaraus, Tiresias, Helenus, and Calchas]; and the very long list in Clem. Strom. 1, 21,

134-135, 1; also T. Hopfner in P.-W. 14 (1928), 1267-1268. Trophonius is here omitted but appears in 3, 49, below. On Mopsus himself cf. Pease on Div. 1, 88, n. {Mopsus), to which add O. Gruppe, Gr. Myth. u. Relig. 1 (1906), 552, n. 6; E. Rohde, Psyche, l 4 (1907), 121, η. 1; 1, 186; Kruse in P.-W. 16 (1933), 242-243; also Pind. Pyth. 4, 337 and schol.; Hygin. Fab. 14, 5; Val. Fl. 1, 207; 1, 384-386; Apul. De Deo Socr. 15. Tiresiam: cf. Pease on Div. 1, 88, n. {de altero ... Homerus), to which add C. Buslepp in Roscher, Ausf. Lex. 5 (1916), 178-207; F. Schwenn in P.-W. 5A (1934), 129-132. He is often mentioned as a type of the seer; e.g., Min. Fei. 26, 5; Liban. Orat. 18, 245; Stob, vol. 4, 596 Hense; he is also prominent in Aesch. Septem, Soph. O.T. and Antigone, and Eur. Bacchae and Phoenissae. Amphiaraum: cf. 3, 49; Pease on Div. 1, 88, n. {Amphiaraum), to which add H. Usener, Götternamen (1896), 355; id., Kl. Sehr. 4 (1913), 237-238 [on the etymology]; Ο. Gruppe, Gr. Myth. u. Relig. 1 (1906), 72, η. 11; L. R. Farnell, Gr. Hero Cults and Ideas of Immortality (1921), 58-62; 406; J. G. Frazer on Apollod. Bibl. 3, 6, 8, pp. 371-372; A. B. Cook, Zeus, 2 (1925), 1070-1072. Calchantem: cf. Pease on Div. 1, 88, n. {Calchantem, etc.), to which add J. Heckenbach in P.-W. 10 (1917), 15521555 and works there cited. Note especially the description of Calchas in II. 1, 68-72. Helenum: cf. Pease on Div. 1, 89, n. {Helenum ... et Cassandram). He is praised in II. 6, 76, as Πριαμίδης "Ελενος οίωνοπόλων οχ' άριστος. quos . . . augures . . . adscivissent:

563 tarnen augures ne ipsae qui dem fabulae adscivissent,1 si res omnino repudiarent),2 ne domesticis quidem exemplis 3 docti numen deorum conprobabimus? 4 Nihil nos P. Claudi 5 bello Punico primo 6 temeritas movebit, qui etiam per iocum deos 1 adcisuissent A1 probauimus ANOB2FM

2

3 exemplis om. Ο 4 conuel repudiassent Ο sup. 6 claudi BFM, clodi AG NO, dodi Η " promo A1

on the construction with adscisco cf. Rep. 2, 34: vir liber ... adscitus est civis. augures: apparently here used of diviners irrespective of their methods. With the thought cf. Legg. 2, 33: neque enim Polyidi neque Melampodis neque Mopsi neque Amphiarai neque Calchantis neque Heleni tantum nomen fuisset .. . nisi vetustas ea certa esse docuisset. res . . . repudiarent: cf. 2 Verr. 2, 138: ut etiamsi homines tacerent res ipsa ilium censum repudiaret·, but it is unnecessary here (after some deteriores with Marsus and certain other editors) to emend to repudiaret, for the plural refers to the facts in the case; cf. J. B. Mayor in Journ. ofPhilol. 12 (1883), 2. domesticis . . . exemplis: Cicero, who often appeals to the exemplum (H. Schoenberger, Beispiele aus d. Gesch. . .. in Ciceros Reden (1911); Η. W. Litchfield in Harv. Stud. incl. Philol. 25 (1914), 6; 65; Pease on Div. 1, 29, n. (ut P. Claudius)·, H. Kornhardt, Exemplum (1936)), like Valerius Maximus and other users of historical and legendary instances, distinguishes between externa and domestica\ cf. 2, 8: si conferre volumus nostra cum exterm's ; O f f . 2, 26: externa libentius in tali re quam domestica recordor. More effective for Roman readers were those examples taken from their own history than those from more remote cultural traditions or from dubious mythology ('licentia fabularum just above); cf. Litchfield, op. cit., 15-16; also Div. 1, 55: sed quid ego Graecorum ? nescio quo modo me magis nostra delectant; 2, 8: quodque me maxi me delectat, plurimis nostris exemplis usus es; Τ use. I, 1-2. Most of this illustrative material from Roman sources was added by Cicero himself, either from his personal experience or from historians like Coelius

Antipater; cf. A. Loercher, De Comp, et Fonte Lib. Cie. qui est de Fato (1907), 6-7; Pease, edition of the De Divinatione, 27, n. 129. The particular examples here cited—Clodius, Iunius, and Flaminius— appear also in Div. 1, 29; 1, 77; 2, 20-21; Val. Max. 1, 4, 3-4; 1, 6, 6; Min. Fei. 7, 4; 26, 2. docti: the exempla are regarded as morally educating documenta; cf. Kornhardt, op. cit., 13, n. numen deorum: cf. 1, 3; 2, 95; 3, 92; etc.; M. van den Bruwaene, La thiol, de Cie. (1937), 224-225. The existence of deity is proved by the examples cited, though its exact form is left undetermined. P. Claudi: for his life cf. F. Münzer in P.-W. 3 (1899), 2857-2858, and for this battle of Drepanum in 249 see also F. Miltner in P.-W. 5 Supplbd. (1931), 889; L. Ferrero in II mondo class. 10 (1940), 92. The majority of ms evidence here is for the plebeian form of the name, Clodi (cf. Div. 2, 20; 2, 71), but BFM tend claudi, and Div. 1, 29; Paris and Nepotianus excerpting Val. Max. 1, 4, 3; 8, 1, Abs. 43; Liv. per. 19; Suet. Tib. 2; Min. Fei. 7, 4; Eutrop. 2, 26, 1, and Oros. 4, 10, 3 agree in the spelling Claudius; cf. E. Groag in P.-W. 3 (1899), 2662-2663. With this account cf. Div. 1, 29: ut P. Claudius, Appi Caeci filius, eiusque collega L. Iunius classis maximas perdiderunt, cum vitio navigassent·, 2, 20: si enim fatum fuit classes populi Romani bello Punico primo, alteram naufragio, alteram a Poenis depressam interire, etiamsi tripudium solistumum pulli fecissent L. Iunio et P. Claudio consulibus, classes tamen interissent\ 2, 71: P. Claudius L. Iunius consules, qui contra auspicia navigaverunt·, Polyb. 1, 49, 1-1, 52, 3 [our best account of the battle, which speaks of

564

2,7

inridens, cum cavea liberati pulli non pascerentur, mergi eos in aquam iussit,ut biberent,1 quoniam esse nollent? 2 Qui risus classe devicta multas ipsi lacrimas, magnam populo Romano 3 cladem attulit. Quid? 4 Collega eius Iunius 5 eodem 6 bello nonne tempestate classem amisit, cum auspiciis non paruisset? 7 Itaque Claudius 8 a populo condemnatus est, Iunius 9 necem sibi ipse 2 nolent A 3 Ro1 Post biberent ex 2, 10 commemorare... p. scipione inserit Ο 4 quid] qui A1 colleius ( ? ) B 1 6 Ante Iunius add. PL < L . > mano] r add. Β 6 ea odem A1 7 paruissent Ο 8 claudius BFM, clodius AN, dodius Η • unius B 1

Clodius ώς είκη κάλογίστως τοις πράγμασι κεχρη μένος, καί τό καθ' αύτδν οΰ μικροϊς έλαττώμασι περιβεβληκώς τήν 'Ρώμην, but makes no mention of neglected auspices]; Diod. 24, 3-5; Liv. per. 19: Claudius Pulcher consul contra auspicia profectus iussit mergi pullos qui cibari nolebant; infeliciter adversus Carthaginienses classe pugnavit [cf. Serv. Aen. 6, 198]; 22, 42, 9; Dion. Hal. 2, 6, 3-4; Val. Max. 1, 4, 3; 8, 1, Abs. 4; Flor. 1, 18, 29: Appio Claudio consule non ab hostibus sed a diis ipsis superatus est, quorum auspicta contempserat, ibi statim classe demersa, ubi ilk praecipitari pullos iusserat, quod pugnare ab his vetaretur·, Suet. Tib. 2, 2: Claudius Pulcher apud Siciliam, non pascentibus in auspicando pullis ac per contemptum religionis mari demersis, quasi ut biberent quando esse nollent, proelium navale iniit, superatusque, etc.\ Min. Fei. 7, 4: Claudi et Iuni non proelium in Poenos sed fer ale naufragium est\ Eutrop. 2, 26, 1; Jordanes, Rom. 174; see also Dio Cass. vol. 2, 6 Cary ap. Zonar. 8, 16; and Tzetz. in II. p. 108. Liv. 10, 40, 2-14 fcf. Oros. 3, 22, 3] has another striking story confirming belief in military omens derived from the sacred chickens. cavea: on auspices from the chickens cf. Pease on Div. 1, 27, n. (necesse, etc.), and for a relief from Tusculum showing the chickens in their cage see J. G. Zoega, Bassirilievi ant. di Roma, 1 (1808), 65, and pi. 16; A. v. Domaszewski, Die Fahnen im röm. Heere (1885), 31, fig. 5. pascerentur: for this middle use cf. Div. 1, 27; 2, 72; Liv. 6, 41, 8; Virg. Eel. 1, 59.

ipsi lacrimas: Polyb. 1,52,2: μεγάλαις ζημίαις καί κινδύνοις κριθείς περιέπεσεν [and other passages cited by F. Münzer in P.-W. 3 (1899), 2858], populo Romano cladem: cf. Div. 1, 21: clades patriae ... parata\ 2, 63: Priamo cladem ... ferebant. quid: continuative; cf. J. B. Hofmann, Lat. Synt. u. Stilistik (1928), 627. Iunius: Plasberg, comparing Div. 1, 29; 2,20; 2, 71; inserts the praenomen L. before Iunius. But though Cicero commonly uses a praenomen with a nomen when first mentioning a man, in the case of a wellknown person he does not invariably do so, if we may trust the mss; e.g., 1, 115 (Coruncanium); 2, 14 (Tuditano et Aquilio); 2, 61 (Atilio Calatino); Div. 1, 55 (Coelius); 1, 79 {.Roscius); 2, 21 {Flaminius); 2, 136 {Mario). The full name of this man was L. Iunius Pullus; on his life see F. Münzer in P.-W. 10 (1917), 10801081. O. Hirschfeld, Kl. Sehr. (1913), 776, n. 1, somewhat improbably conjectures that from his cognomen, Pullus, the incident of the chickens was invented and then by tradition transferred to his better known colleague Claudius. classem amisit: cf. Div. 1, 29 [quoted in n. on P. Claudi, above]; 2, 20; 2, 71; Polyb. 1, 54,1-8; Diod. 24,1, 8-11; Val. Max. 1, 4, 4; Eutrop. 2, 26, 1; Min. Fei. 7, 4; 26, 2; Oros. 4,10, 3; Zonar. 8, 15. auspiciis non paruisset: cf. Div. 2, 21: auspiciis ... paruisset. condemnatus: cf. Div. 2,71: iureigitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit·, Val. Max. 1, 4, 4:

565

conscivit.1 8 C. Flaminium Coelius religione2 neglecta3 ce1

conduit A

2

religiones B1,

regione A1

L. Iunius P. Claudii collega neglectis auspiciis classem tempestate amisit damnationisque ignominiam voluntaria morte praevenit. Whether this suicide is historic has been doubted, for Eutrop. 2, 26, 2, says: alius quoque consul naufragio classem amisit, exercitum tamen salvum habuit, quia vicina litora erant\ cf. Münzer, op. cit.y 1081. necem . . . conscivit: cf. Τ use. 1, 83: mortem sibi ipsi consciscerent; O f f . 1, 112: mortem sibi ipse consciscere; Am. 42: mortem sibi uterque conscivit·, Fam. 7, 3, 4. 8. C. Flaminium: on his life cf. F. Münzer in P.-W. 6 (1909), 2496-2502. Chosen a second time consul in 217, after evading (Liv. 21, 63, 8-10) or disregarding unfavorable omens (see below on religione neglecta), he was ambushed by Hannibal on the north or northeast side of Lago Trasimeno, his army was nearly annihilated, and he himself was slain. Claudius, Iunius, and Flaminius form one of those rhetorical triads of which Cicero is fond; cf. Pease on Div. 1, 3, n. (Pythio). Roman historians, making him a scape-goat (M. Hadas in Am. Journ. of Philol. 61 (1940), 450-451), contrasted his contempt for divination with the conspicuous orthodoxy of Q. Fabius Maximus, appointed dictator after his disaster (cf. Plut. Fab. 4, 3; G. Wissowa, Relig. u. Kult. d. Römer1 (1902), 53-54; F. Münzer in P.-W. 6 (1909), 1819; 2500), though Min. Fei. 26, 2, observes that the religious Regulus suffered quite as severely as this contemptuous trio (cf. 3, 80, below). This disastrous battle was often linked with that of Cannae (e.g., Pro Sex. Rose. 89; Liv. 24, 8, 20; 24,13,1; 25, 10, 9; 26, 41, 11; 27, 12, 11; 27, 40, 3; 30, 20, 9; 30, 30, 12; Manil. 4, 37-39; 4, 566; Val. Max. 3, 7, ext. 6; Mamert. Genetbl. Max. 10, 3; Hier. Ep. 130, 6, 4; Oros. 4, 15, 5-7). For the events of the battle see especially Polyb. 3,80,1—3,84, 15 [with characteristic rationalism saying nothing of the neglect of omens]; Cie.

3

eglecta A1, neclecta B1

Div. 1, 77-78; Liv. 22, 4, 1-22, 7, 5; Frontin. Strat. 2, 5, 24; also other authors cited by F. Münzer in P.-W. 6 (1909), 2501; cf. Ν. I. Herescu, Bib/, de la lit. lat. (1943), 237. Coelius: L. Coelius Antipater, who wrote after the death of C. Gracchus, was a rhetorical writer, with some attempts, however, at accuracy; cf. M. Schanz-C. Hosius, Gesch. d. röm. Lit. I 4 (1927), 200-202. Cicero, who often cites him in the De Divinatione, might have known him at first hand, though in Att. 13, 8 (8 June, 45), he asks to have Brutus's epitome of Coelius sent to him; R. Philippson in P.-W. 74 (1939), 1151, thinks for other uses than our work; yet cf. R. Hirzel, Untersuch, χ. Cicero's phi/os. Sehr. 1 (1877), 225, η. 1 (who remarks on Coelius's fondness for describing prodigies); J. Zingler, De Cie. Historico (1900), 13-14; 25-26). religione neglecta: of disregard of a ritual act. Flaminius, unpopular with the conservatives because of his agrarian measures (cf. Invent '. 2, 52), had to resign as magister equitum because of the illomened squeak of a mouse (Val. Max. 1, 1, 5); when chosen consul, ratus auspiciis ementiendis Latinarumque feriarum mora ... retenturos se in urbe, he slipped away, and entered upon his office at Ariminum. His political opponents then represented him as a despiser of religious rites, Liv. 21, 63, 6-14, narrating various prodigies reported and the view that non cum senatu modo sediam cum dis immortalibus C. Flaminium bellum gerere. Many portents were then reported (cf. Div. 1, 77-78; 2, 21; 2, 67; 2,71; Liv. 21,62,1-11; 22,1, 8-20; 22, 3,11-13; Val. Max. 1, 6, 6; Ov. F. 6, 765-766; Plut. Fab. 2, 2-4; 3, 1-3; 4, 3; Flor. 1, 22,14; Sil. Ital. 5, 54-55; 5, 59-69; Dio Cass. 14, 7 (cf. Zonar. 8, 25); Min. Fei. 7, 4; 26, 2; Oros. 4, 15, 1; Serv. Aen. 11, 19), and his death in battle left no opportunity for vindication.

566 cidisse apud Trasumenum 1 scribit magno 2 cum republicae vulnere. Quorum exitio intellegi potest eorum imperils rem publicam amplificatam qui religionibus paruissent.3 Et si conferre volumus nostra cum externis, ceteris rebus aut pares aut etiam 4 inferiores reperiemur,5 religione, id est cultu deorum,6 multo superiores. 9 An Atti Nävi 7 lituus 8 ille, quo 9 ad investigandum 1 trasumenum Bait., trasimenum dett. Ven., transumen AHNOBFM, transumenum 2 magnorum B1 3 Post paruissent Β del. mopsum tyresiam amphilarum PI. 4 etiam add. 5 repperiemur chalcantem helenum quos {cf. 2, 7) Μ Μ 8 litu*us£ • dorum A1 ' adtinauii NO, naui .R.nauii AHNB2F2M2 »quiB1

apud Trasumenum: mss differ in the spelling: Trasumenus, Trasumennus, Transumen (the best mss here), Trasymenus, and Trasimenus·, cf. Polyb. 3, 82, 9: Tapσιμέννην . . . λίμνην; Quintil. Inst. 1, 5, 13: Trasumennum pro Tarsumenno multi auctores, etiamsi est in eo transmutatio, vindicaverunt; H. Nissen, Ital. Landeskunde, 2, 1 (1902), 319, n. 4; R. Oehler in P.W. 6A (1937), 2223. This is today known as Lago Trasimeno or Lago di Perugia. The exact site of the battle has given rise to an enormous literature (cf. J. KromayerG. Veith, Ant. Schlachtfelder, 3 (1912), 148-150; Oehler, op. cit., 2224), but it seems to lie somewhere on the north or northeast shore. The article of E. Sadee in Klio, 9 (1909), 68, contains a good map of the region. Apud is especially used with reference to the localization of battles near rivers or lakes; cf. Thes. Ling. Lat. 2 (1900), 337; also 2, 6 (3,11): apud Regillum; 3,11: apud Sagram·, Brut. 57: apud Trasumenum [in Div. 2, 21 and Pro Sex. Rose. 89 Cicero uses ad]; Ampel. 46, 5: apud Trasimennum. rei publicae vulnere: possibly dative, as in Fin. 4, 66; Sest. 17; though in those cases it is accompanied by a compound verb, without which, as here, the objective genitive is more natural. rem publicam amplificatam: so in De Domo, 26; De Imp. Cn. Pomp. 49; also the verb is used with urbs {In Catil. 3, 2; Liv. 1, 44, 3), imperium, patria, and regnum.

religionibus paruissent: cf. Div. 2, 71: parendum ... religioni fuit. Religionibus here probably refers to the auspicia. si . . . volumus . . . reperiemur: cf. 3, 23: si placet iam efficies\ Brut. 325: si quaerimus . . . reperiemus. With the thought cf. Virg. Aen. 6, 847-853, and the admission of some of the claims of the Greeks but assertion of Roman superiority in other respects. nostra . . . externis: cf. 2, 7, n. (domesticis . . . exemplis). religione id est cultu deorum: for this identification of religio and cultus cf. 1, 117; L. Gueuning in Nova et Vetera, 7 (1925), 235, n. 7. Aug. C.D. 10, 1, says: dicere valeamus religionem non esse nisi cultum Dei. superiores: for claims of the superior piety of the Romans, which had led to their prosperity and military supremacy cf. 3, 5: mihique ita persuasi Romulum auspiciis, Numam sacris constitutis fundamenta iecisse nostrae civitatis, quae numquam profecto sine summa placatione deorum inmortalium tanta esse potuisset·, Har. Resp. 19: quam volumus licet. . . ipsi nos amemus, tamen non numero Hispanos nec robore Gallas nec calliditate Poenos nec artibus Graecos nec denique hoc ipso huius gentis ac terrae domestico nativoque sensu Italos ipsos ac Latinos, sed pietate ac religione atque hac una sapientia, quod deorum numine omnia regi gubernarique perspeximus, omnis gentis nationesque superavimus·, Polyb. 6, 56, 6-7: μεγίστην δέ μοι δοκεΐ διαφοράν £χειν τό 'Ρωμαίων πολίτευ-

567 triumfis; L. Preller, Rom. Myth*. (1865), μα πρός βέλτιον έν ifl περί θεών διαλήψει. 113, n. 1; G. Appel, De Precat. Rom. Serκαί μοι δοκεΐ τό παρά τοις όίλλοις άνθρώmone (1908), 54-55; J. Ε. B. Mayor, ediποις όνειδιζόμενον, τοϋτο συνέχειν τα 'Ρωμαίων Αράγματα, λέγω δέ τήν δεισιδαι- tion of Tert. Apol. (1917), 331; L. Gueuning in Nova et Vetera, 7 (1925), 341, n. 6. μονίαν; Posid. ap. Athen. 6, p. 274a: ετι δέ Liv. 5, 1, 6, describes the Etruscans as ευσέβεια μέν θαυμαστή περί τό δαιμόνιον; Sail. Cat. 12, 3: templa deorum quae nostri devoted beyond all others to religious maiores, religiosissimi mortales, fecere; Hor. rites. C. 3,6, 5: dis te minorem quodgeris, imperas; 9. A t t i N a v i : cf. 3, 14: necpossum Atti Dion. Hal. Ant. 2,18,1-3; 2, 68, 2; 2, 73, Nävi quem commemorabas lituum contem4; Liv. Praef. 11: nulla ... res publica . . . nere. On Attus—a Sabine praenomen = sanctior . .. fuit·, 6, 41, 8: parva sunt haec; Appius—cf. E. Klebs in P. IF. 2 (1896), sed parva ista non contemnendo maiores vestri 2259. The story of this legendary figure maximam banc rem fecerunt; 44, 1, 11: fa- is told most fully in Div. 1, 31-33 [where vere enim pietati fideique deos, per quae po- see Pease's notes], but also, entire or in pulus Romanus ad tantum fastigium venerit; part, in Div. 2, 80; Rep. 2,36; Legg. 2,33; 45, 39, 10: dis quoque enim, non solum bo- Liv. 1, 36, 3-6; Dion. Hal. 3, 70-72; minibus, debetur triumphus. maiores vestri Val. Max. 1, 4, 1; Plin. N . H . 34, 21; 34, omnium magnarum rerum et principia exorsi 29; Flor. 1, 1, 5, 2-4; Fest. p. 169 Μ. ab dis sunt et finem statuerunt\ Val. (168-170 L.); Auct. De Vir. ill. 6, 7; Max. 1,1, 8: non mirum igitur, si pro eo imApul. De Deo Socr. 7; Lact. Inst. 2, 7, 8; perio augendo custodiendoque pertinax deorum 2, 16, 11; Jordanes, Rom. 1, 99; Zonar. indulgentia semper excubuit, quo tam scrupu- 7, 8; cf. C. Bardt, Die Legende von dem losa cura parvula quoque momenta religionis Augur Attus Navius (1883); E. Pais, Stor. examinari videntur, quia numquam remotos crit. di Roma, 1, 2 (1913), 480-482; H. ab exactissimo cultu caerimoniarum oculos Petrikovits in Mitt. d. Vereines kl. Philo!, habuisse nostra civitas existimanda est·, Plut. in Wien, 9 (1932), 36-46; W. Kroll in Coriol. 25, 3: τοιαύτη μέν εύλάβεια πρός P.-W. 16 (1935), 1933-1936. By Cicero τό θείον 'Ρωμαίων; Plin. Paneg. 1; Gell. two incidents are told of him: (1) the 2, 28, 2: veteres Romani cum in omnibus aliis finding, by augural delimitation of a vitae officiis tum in constituendis religionibus vineyard with his lituus, of a bunch of atque in dis inmortalibus animadvertendis grapes of unusual size (an early case of castissimi cautissimique; Min. Fei. 6, 3; 25, an auspicium privatum; cf. Kroll, op. cit., 1: ista ipsa superstitio Romanis dedit, auxit, 1934); (2) the cutting of a whetstone in fundavit Imperium, cum non tam virtute quam two with a razor in the presence of the religione et pietate pollerent·, Tert. Αpol. 25: king (the whetstone and razor being prepraesumptio dicentium Romanos pro merito served within a puteal in the Forum {Div. religiositatis diligentissimae in tantum subli1, 33; L. Du Jardin in Historia, 4 (1930), mitatis elatos ut orbem occuparint, et adeo 684-713)). From some other source a deos esse ut praeter ceteros floreant qui Ulis story arose of his supernatural removal officium praeter ceteros faciant. scilicet ista of the ficus Ruminalis (Plin. N.H. 15, 77; merces α Romanis deispro gratia expensa est·, Fest. p. 169 M. (p. 170 L.)) and of his Symm. Ep. 10, 3, 9: hie cultus in leges meas own mysterious disappearance (Dion. orbem redegit-, Aug. C.D. 4, 8: quaeramus Hal. Ant. 3, 72, 3). He was the type of ... ex tanta deorum turba quam Romani learned augur (cf. Att. 10, 8, 6), and his colebant quem potissimum vel quos deos credant legend is perhaps our earliest Roman illud Imperium dilatasse atque servasse; 4, 9; one (Petrikovits, op. cit., 39), though Oros. 6, 1, 10: suisque dis potius adsignant Hellenized by Dionysius. quos primum prudentia elegerint deinde praelituus ille: for ille introducing exempla cipuo cultu invitarint, ut sibi per eos amplis- cf. Div. 1, 51: P. Decius ille; H. Schoensimum hoc pulcberrimumque Imperium con- berger, Beispiele aus d. Gesch. (1911), deretur; 6, 1, 13; Prud. C. Symm. 2, 48858-59. The lituus, a frequently depicted 489: sed multi duxere dei per prospera Ro- rod, curved at the upper end, was used mam, / quos colit ob meritum magnis donata by augurs in delimiting a templum; cf.

568 suem 1 regiones 2 vineae tetminavit, contemnendus est? Crederem, nisi eius augurio rex Hostilius maxima bella gessisset. Sed neglegentia nobilitatis augurii disciplina omissa Veritas aus1

suam Β1

2

regiones dett. Rom., religiones cett.

Pease on Div. 1, 30, η. (lituus), with addenda on p. 592; to which further add Liv. 10, 7, 10; Apul. Apol. 22; Serv. Eel. 9, 15; Schol. ΛΦΨ to Hor. C. 1,1,23; Fasti Praenest. 23 March (C.I.L. I, p. 315 = Dessau 8744 a = Hist. Rom. Frag. 126 Peter); A. B. Cook, Zeus, 1 (1914), 87 (who thinks it was originally the conventionalized branch of a tree, brought as a custom from Arcadia to Italy); E. Flinck in Ann. Acad. Sei. Fenn. 11 (1921), 38-47 (considering it solely Italic, borrowed by the Etruscans from Italian augurs, and thinking it originally a vine-shoot, its name connected with litare)\id., Auguralia u. Verwandtes (1926), 38-47; Κ. Latte in P.-W. 13 (1927), 805806; Ε. Norden, Aus altröm. Priesterbüchern (1939), 10, n. 3; L. R. Taylor in Am.Journ. Arch. 48 (1944), 352-356. ad investigandum suem: cf. Div. 1,31: qui cum propter paupertatem sues puer pasceret, una ex iis amissa vovisse dicitur si recuperasset uvam se deo daturum quae maxima esset in vinea; itaque sue inventa ad meridiem spectans in vinea media dicitur constitisse, cumque in quattuor partis [the regiones here mentioned] vineam divisisset trisque partis aves abdixissent, quarta parte quae erat reliqua in regiones distributa mirabili magnitudine uvam, ut scriptum vidsmus, invenit. J. N. Madvig (Opusc. acad. (1887), 312, η. 1) bracketed suem as inappropriate (in which case investigandum, as in 2, 158; Τ use. 5, 111; Fam. 4, 13, 5, becomes not gerundive but gerund), yet though the investigation continues for a bunch of grapes, it started with the search for a pig, so no emendation seems needed. The fact that in Div. 1, 31, the lost pig is feminine but here masculine, need occasion no serious concern; its loss and recovery rather than its gender is significant. terminavit: cf. Pease on Div. 1, 31, n.

{in quattuor partis)·, E. Norden, Aus alträm. Priesterbüchern (1939), 83; and, for the interest of the augurs in boundaries, Liv. 1, 55, 3-4. crederem nisi . . . gessisset: cf. Sen. Dial. 7,19, 3: crederem illis hoc vacare, nisi .. . conspuerent. eius augurio: "under his auspices." rex Hostilius: in Div. 1, 31-32, the king is Tarquinius Priscus, and Cicero has probably here made a slip, as when (Div. 2, 63) he confuses Agamemnon and Ulysses, or (Div. 2, 82) Ulysses and Ajax, or (De Glor. ap. Gell. 15, 6, 1-4) Ajax and Hector, or (Att. 12, 6, 3) Eupolis and Aristophanes. The warlike Hostilius (Liv. 1,22,2; Dion. Hal. Ant. 3 , 2 , 1 ; Eutrop. 1,4) was at first contemptuous of the gods, but later very regardful of them (Dio Cass. 2, 7, 5); cf. Liv. 1,36,6: auguriis certe sacerdotioque augurum tantus bonos accessit ut nihil belli domique postea nisi auspicato gereretur. neglegentia nobilitatis: cf. Div. 1, 25: auspicia ... quae quidem nunc a Romanis auguribus ignorantur·, 1, 28: itaque multa auguria, multa auspicia, quod Cato ille sapiens queritur, neglegentia collegi amissa plane et deserta sunt·, 1, 90; 1, 105; Legg. 2, 33: sed dubium non est quin haec disciplina et ars augurum evanuerit iam et vetustate et neglegentia ; Dion. Hal. Ant. 2,6: πέπαυται 8' έν τοις καθ* ή μας χρόνοις, πλην οίον είκών τις αύτοϋ λείπεται της όσιας αύτη ς ενεκα γινομένη; Liv. 3, 20, 5: nondum haec quae nunc tenet saeculum neglegentia deum venerat·, 43,13,1: non sum nescius ab eadem neglegentia qua nihil deos portendere vulgo nunc credunt, neque nuntiari admodum ulla prodigia in publicum neque in annales referri; Plin. N.H. 10, 20; Tac. Ann. 11, 15, 1: quod nunc segnius fieri publica circa bonas artes socordia; G. Wissowa, Re/, u. Kult. d. Römer2 (1912), 71. Nobilitas is precisely defined by no

569 piciorum 1 spreta est, species tantum retenta,2 itaque maximae rei publicae partes, in his 3 bella 4 quibus rei publicae salus continetur, nullis 5 auspiciis administrantur, nulla peremnia 6 servantur, nulla ex acuminibus,7 nulli viri vocantur, ex quo in procinctu 8 testa1 auspicorum M1, aspiciorum A1 2 retenda A nullus auspicius B1 (auspiciis B1), nullis auscipiis A perennia AHBFM, perhennia NO ' acumibus A1 6

ancient author (M. Geizer, Die Nobilität d. röm. Rep. (1912), 22), and is rather loosely used, often in contrast to the plebs (H. Strasburger in P.-W. 17 (1936), 786), and it is at times doubtful if even Cicero himself had a clear idea of the term {id., 787), since plebeian descendants of consuls seem to have been included in it. The college of augurs would be made up of such, so that the negligence here noted is probably that of the augurs themselves, notably of such as C. Claudius Marcellus (Div. 2, 75). augurii disciplina: cf. 2, 10: augurum . . . disciplinam; Div. 2, 74: augurum disciplinary ; Legg. 2, 20: augures . .. disciplinam tenento·, Plin. N.H. 28, 17: in augurum ... disciplina·, Gell. 7, 6, 4: ad augurum disciplinam·, Schol. Dan. Aen. 2, 693; also similar expressions in A. Bouche-Leclercq, Hist, ds la Div. 4 (1882), 183, n. 6. One may compare the Etrusca disciplina of the haruspices (see 2, 10, below). N. Stang (in Symb. Osloenses, 11 (1932), 88) notes that Cicero for the augural theory always uses disciplina, never ars. Veritas . . . species: offset as έργον and λόγος in Greek. With this use of species cf. 1, 49; 1, 75; 1, 107; Div. 1, 81; with the thought Div. 1, 105: religionis simulacra·, 2, 71: simulacra sunt auspiciorum, auspicia nullo modo·, Dion. H. Ant. 2, 6, 2 (of augury): πλήν οίον είκών τις αύτοϋ λείπεται. rei publicae . . . rei publicae: somewhat awkwardly repeated in two different senses; Rackham renders: "public administration . . . the state." nullis auspiciis: contrast Div. 1, 3: exactis regibus nihil publice sine auspiciis nec domi nec militiae gerebatur [and Pease's n. on auspiciis\; 1, 26: Deiotarum ... qui nihil

3 9

4 bellis F2M is A peremnia dett. Mars., 8 procintu A1

umquam nisi auspicato gerit\ 1, 28: nihil fere quondam maioris rei nisi auspicato tie privatim quidem gerebatur; 2, 70: retinetur autem et ad opinionem vulgi et ad magnas utilitates rei publicae mos, religio, disciplina, ius augurium, collegi auctoritas·, 2, 76 [quoted on cum auspiciaposuerunt, below]. peremnia: cf. Pease on Div. 2, 77, n. (amnis transeunt), to which add P. Stengel in P.-W. 5 (1905), 301; J. G. Frazer on Ov. F. 5, 621; R. von Scheliha, Die Wassergren^e im Altertum (in Hist. Untersuch. 8 (1931), 59-60). nulla ex acuminibus: sc. auspicia·, cf. Div. 2, 77: nam ex acuminibus quidem, quod totum auspicium militare est, iam M. Marcellus ille quinquiens consul totum omisit, idem imperator, idem augur optimus [and Pease's n. on ex acuminibus, (to which add T. S. Martin in Rev. arch. 13 (1866), 168-179; 14 (1866), 260-268 ; 339-348; E. S. McCartney in CI. Weekly, 21 (1933), 11-13]; Arnob. 2, 67: aut Martium discrimen obeuntes spem proelii sumitis ex acuminibus auspicati·, W. Kroll in Rhein. Mus. 71 (1916), 347. Τ. Mommsen (Röm. Staatsrecht, l 3 (1887), 87, n. 6) remarks upon the difficulty in assuming that such an auspicium oblativum, taken from the electric phenomenon of St. Elmo's Fire, could have been among those consulted before a battle, where auspicia impetrativa would seem obviously needed (cf. Martin, op. cit., 172, n. 4). Lescaloperius thought the omen came from the pulling of the spears out of the ground. nulli viri vocantur: cf. Varr. L.L. 6, 86: nunc primum ponam censoriis tabulis; ubi noctu in templum censor auspicaverit atque de caelo nuntium erit, praeconi sic imperato ut viros vocet ... omnes Quirites pedites armatos privatosque, curatores

570 menta peiieiunt; tum enim bella gerere 1 nostri duces incipiunt 1

egerere ( J ) A)·, exerceie Ο

omnium tribuum .. . voca inlicium hue ad me\ 6, 88 [with the formula used]; Macrob. Sat. 1, 16, 19: vitabant veteres ad viros vocandos etiam dies qui essent notati rebus adversis, vitabant etiam feriis, sicut Varro in Augurum libris scribit in haec verba; viros vocare feriis non oportet; si vocavit, piaculum esto; Gell. 15, 27, 3 [of the comitia calata]: tria enim genera testamentorum fuisse accepimus: unum quod calatis comitiis in populi contione fieret, alterum in procinctu, cum viri ad proelium faciendum in aciem vocabantur, tertium per familiae emancipationem·, Schol. Veron. Aen. 10,24 [of the fourth century; the suppletions mostly by W. A. Blume and H. Keil; see n. in Hagen's edition]: Sabidius commentar. XII vers. Salior.: ut in exercitu m impumque erat, in tabernaculo in sella dens auspicabatur, coram exercitu pullis e cavea liberatis cum circum sellam suam ; ... deinde il nuntiato diceba, uti placet a legionibus invocentur faciantque, quod iis imperabitur, imp fidemque m ducat salutareque siet, viros voco, proelium ineant. deinde exercitu in aciem educto iterum tur. interim ea mora utebantur, qui testamenta in procinctu facere volebant·, Schol. Dan. Aen. 10,241: antique verbo militiae usus est; viros enim vocari significat eos qui necessitate in bellum non voluntate conveniunt. If one notes the desire for levying troops on a day of good omen he might also compare Div. 1, 102: quod idem in dilectu consules observant, ut primus miles fiat bono nomine [cf. Plin. N.H. 28, 22], and conclude that some omen is desired from the names of such (e.g., Valerius, Salvius, Statorius, etc., according to Paul, ex Fest. p. 121 M. (p. 108 L.). C. Beier (on Pro Scauro, 30), following a somewhat similar view of A. Turnebus (.Adversaria (1604), 23, 12, p. 470), thought that the melancholy omen of making one's will on the battlefield was in part overcome by generals by the

choice of witnesses with bona nomina—a view inadequately refuted by G. F. Schoemann's objection (Opusc. acad. 3 (1858), 276-277) that viros vocare does not mean viros bonis nominibus vocare, nor does it appear necessary, with Schoemann (p. 278), to emend to nulla viri vocantur, for nulli viri vocantur seems to mean "there is no citing of men." ex quo: probably, as Schoemann (p. 278) thinks, this = quare ("as a result of which") rather than postquam·, cf. Div. 1, 65; Τ use. 5, 17; De Or. 2,154. in procinctu testamenta: cf. De Or. 1, 228: tamquam in procinctu testamentum faceret·, Plut. Coriol. 9,2: ήν δέ τότε τοις 'Ρωμαίοις έθος είς τάξιν καθισταμένοις καΐ μέλλουσι τους θυρεούς άναλαμβάνειν καΐ περιζώννυσθαι την τήβεννον άμα καΐ διαθήκας άγράφους γίνεσθαι, τριών ή τεττάρων έπακουόντων ονομάζοντας τον κληρονόμον; Veil. Pat. 2, 5, 2: facientibusque omnibus in procinctu testamenta, velut ad certam mortem eundum for et-, Frontin. Strat. 4, 1, 23; Gell. 15, 27, 3 [quoted on nulli viri vocantur, above]; Fest. p. 249 M. (p. 294 L.): ta in procinctu fieri\ Gaius, 2, 101: testamentorum autem genera initio duo fuerunt; nam aut calatis comitiis testamentum faciebant ... aut in procinctu, id est, cum belli causa arma sumebant; procinctus est enim expeditus et armatus exercitus; Paul, ex Fest. p. 109 M. (p. 96 L.): in procinctu factum testamentum dicitur, quod miles pugnaturus nuncupat praesentibus commilitonibus·, Ulp. 20, 2; Justinian, Inst. 2, 10, 1 [of a kind of will]: quum in proelium exituri essent, quod procinctum dicebatur; also for the phrase in procinctu Paul, ex Fest. p. 77 M. (p. 67 L.): endo procinctu·, Ov. Ex P. 1, 8, 10; Plin. N.H. 6, 66; 8, 181; Sen. De Clem. 1, 1, 4; Quintil. Inst. 10, 1, 2; 12, 9, 21; Deel, mai. 3, 1; Tac. H. 3, 2; [Publil. Syr.] 344, p. 133 Wölffin; Gell. 1, 11, 7; Orig. Horn, in Num. 26, 2; 27, 9; Auson. Grat. Act. ad Grat. 42; Hier. Ep. 85, 6; 112, 1, 2; 118, 1, 2; Rufin. Hist. Mon. prol., pp. 119-120 Vallarsi; Hist. eccl. 2, 1;

2, 10

571

cum auspicia 1 posuerunt. 10 At vero apud 2 maiores tanta 3 religionis vis fuit ut quidam imperatores etiam se ipsos dis inmortalibus 4 capite velato verbis certis pro re publica 6 devo1 aut picia A 1 * mortalibus A

6

2 apud] opus Ν p.R. G

Symm. Ep. 8, 48; Oros. 7, 3, 9; Sulp. Sev. Dial. 3, 11, 11; Schol. Dan. Aen. 7, 612; Sidon. Ep. 2, 9, 10; Isid. Etym. 10, 218; C.I.L. VIII, 2465 and 2466 (Dessau 2485, 2486); J. Milton, Parad. L. 6, 19: "war in procinct"; also the phrase procincta classis (Gell. 1, 11, 3; 10, 15, 4; Paul, ex Fest. p. 225 M. (p. 251 L.); 249 M. (p. 294 L.). For such nuncupative wills see also Τ. Mommsen, Rom. Staatsrecht, 3 (1887), 307, n. 2; B. Kubier in P.-W. 5A (1934), 986-987; J. S. Carberry in Cl.Journ. 34 (1939), 540-541. cum auspicia posuerunt: cf. Div. 2, 76: bellkam rem administrari maiores nostri nisi auspicato noluerunt; quam multi anni sunt cum bella a proconsulibus et a propraetoribus administrantur, qui auspicia non habent. Only a magistrate could take auspicia (cf. Legg. 3, 10), consequently in the Empire wars were waged under the ductus of the general but the auspicia of the Emperor; cf. G. Wissowa in P.-W. 2(1896), 2583; H. Last in Camb. anc. Hist. 9 (1932), 294. Also, for the acceptance and laying aside of the auspicia, A. Bouche-Leclercq, Hist, de la Div. 4 (1882), 238-241. 10. at vero: cf. 1, 82; 2, 100; 3, 87; H. Merguet, Lex. z- d. pbil. Sehr. 1 (1887), 252-253. apud maiores: cf. Div. 1, 89; Τ use. 4, 3; Legg. 2, 33; 3, 46. religionis vis: cf. O f f . 3, 102: nulla igitur vis fuit religionis. imperatores: cf. 3, 15: tu autem etiam Deciorum devotionibus placatos deos esse censes [and n. on Deciorum]; Div. 1, 51: at vero P. Decius UleQ.f., qui primus e Deciis consul fiat, cum esset tribunus militum M. Valerio A. Cornelio consulibus [343 B.C.] a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque ut cautior esset, dixit ... se sibi in

3

tantem B1, tantam B2, tantim F1

somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria ... cum consul esset [340 B.C.] devovit se et in aciem Latinorum inrupit armatus ... quo etus facto superati sunt et deleti Latini. cuius mors ita gloriosa fuit ut eandem concupisceret filius [at Sentinum, 295 B.C.], and see Pease's n. on Decius ille and works there cited, on the two or even three Decii (the third case at Asculum, 279 B.C.; cf. Fin. 2, 61; Tusc. 1, 89; yet elsewhere Cicero speaks of but two). To these references add: Frontin. Strat. 4, 5, 15; Min. Fei. 7, 3; F. Schwenn, Die Menschenopfer bei d. Gr. u. Rom. (1915), 154-164; C. W. Westrup in Κ gl. Danske Vidensk. Selskap. 16, 3 (1929), 4, n. 2. dis inmortalibus: cf. Liv. 8, 9, 6-8, who gives the formula (verbis certis, below), as administered by the pontifex [also Liv. 5, 41, 3]: lane, Iuppiter, Mars pater, Quirine, Bellona, Lares, Divi Novensiles, Di Indigites, Divi quorum est potestas nostrorum hostiumque, Dique Manes, vos precor, veneror, veniam peto. oroque utipopulo Romano Quiritium vim victoriam prosperatis, hostesque populi Romani Quiritium terrore,formidine, morteque adficiatis. sicut verbis nuncupavi, ita pro re publica populi Romani Quiritium, exercitu, legionibus, auxiliis populi Romani Quiritium, legiones auxiliaque hostium mecum Deis Manibus Tellurique devoveo; 10, 28, 13 [Sentinum]: iam ego mecum hostium legiones mactandas Telluri ac Dis Manibus dabo·, Macrob. Sat. 3, 9, 9-13 (11: Tellus mater, teque Iuppiter obtestor). W. Soltau notes ( f i e r i , philol. Woch. 30 (1910), 1461-1464) that neither Livy nor Macrobius imply in the formula the death of the Roman general, yet mecum in the two passages from Livy seems to indicate that. capite velato: in the Roman rite, with the toga drawn up over the head (cf. 37

572

verent. Multa ex Sibyllinis 1 vaticinationibus, multa ex haruspicum 2 responsis commemorate 3 possum, quibus ea confirmentur quae dubia nemini debent esse. 4 Atqui et nostrorum augurum et Etruscorum haruspicum 4 disciplinam P. Scipione C. 1 sibylinis corr. ex ibylinis B, ibullinis AH, subullinis N, sibillinis OM, sybylinis 2 3 F1, sybyllinis F2 hauruspicum Ν commemorare . . . disciplinam om. O, 4 commemorate possum add. m. rec. A et hauruspicum A (et add. m7·) N, et haruspicum (et add.) B, et aruspicum OF, et auruspicum H, nostrorum et etruscorum augurum et aruspicum Μ

Serv. Aen. 5, 755), in auspication or sac- ferre possum·, 2, 131: multaque alia ... rifice; cf. Liv. 8, 9, 5: pontijex eum togam commemorabiliaproferrepossum; Div. 2, 52: praetextam sumere iussit et velato capite, quid ego haruspicum responsa commemorem manu subter togam ad mentum exserta, super (possum equidem innumerabilia) quae aut telum subiectum pedibus stantem sic dicere; nullos habuerint exitus aut contraries} Flor. 1, 9, 14, 3; cases cited in Ties. Ling. Sibyllinis: cf. 3, 5: Sibyllae interpretes. Lat. 3 (1906), 387, 76-388, 21; G. Appel, For the history of the Sibyls cf. Pease De Romanorum Precationibus (1909), 190on Div. 1, 4, n. (Sibyllinis . . . versibus)·, 192; G. Wissowa, Rel. u. Kult. d. Römer2 1, 34, n. (Sibylla Erythraea); to which add (1912), 396, η. 5 (and works there cited). S. Ferri, La Sibylla in ^4««. d. r. sc. norm, The custom seems especially appropriate sup. di Pisa, 26 (1915), no. 3. On the in a dedication to the gods of the underSibylline Books and their interpretation world, and Wissowa (op. cit., 384, n. 2) see Pease on Div. 1, 4, n. (decern interthinks that the de in devotio expresses this pretes). The three chief public forms of relation. F. Schwenn (pp. cit., 160) sug- divination at Rome are here mentioned, gests that this veiling arose eithet (1) to under the charge of the Xviri S.F., the avoid human or divine interruptions, ordo haruspicum, and the college of augurs. or (2) because a man's glance, at the In the following incident one of these moment of his union with deity, was as supports another (2, 12; Div. 1, 97: dangerous to onlookers as that of the responsa haruspicum cum Sibyllae versibus god himself. Only a magistrate cum congruebant [and Pease's n. on congruebant], imperio might perform a valid devotio·, haruspicum responsis: cf. Div. 1, H. Wagenvoort. Rom. Dynamism (1947), 97; 2, 45; 2, 52; 2, 53; Ac. 2, 107; also 33. the oration De Haruspicum Responso. verbis certis: see on dis inmortalibus, Cicero seems not to refer to the proabove; Sen. Ep. 67, 9: alter post hunc, nouncements of auguts or decemvirs as paternae virtutis aemulus, conceptis sollem- responsa, perhaps in the case of the nibus ac iam familiaribus verbis in aciem con- augurs, at least, because the initiative fertissimam incucurrit·, Plin. N . H . 28, 11: might rest with them, while the haruspicertis precationibus obsecrasse; Macrob. Sat. ces, often summoned from Etruria, 3, 9, 2: certo carmine evocarent·, Paul, ex were questioned for advice (cf. haruspices introducti responderunt, below). Fest. p. 88 M. (p. 78 L.): pontifex ... certa verba fatur·, Aug. C.D. 5, 18: se nostrorum: since the art of the augurs occidendos certis verbis quodam modo conse- was definitely Roman as distinguished crantes Decii devoverunt·, G. Appel, op. cit., from that of the imported Etruscan 205; G. Wissowa, op. cit.2, 397 n. 7. haruspices, though in Legg. 2, 21, Cicero pro re publica: cf. Sen. Ep. 67, 9: himself prescribes: prodigia, portenta ad Decius se pro re publica devovit. Etruscos haruspices, si senatus iussit, demulta . . . commemorare possum: ferunto. cf. 1, 101: possum ... dicere·, 2, 121: enuharuspicum disciplinam: cf. 2, 9, n. merare possum; 2, 126: multa eius modi pro- (augurum disciplinam)·, Pease on Div. 1, 3,

573 Figulo consulibus 1 res ipsa probavit. Quos cum Ti. Gracchus 2 consul 3 iterum crearet,4 primus5 rogator, 6 ut eos 7 rettulit, ibidem est repente mortuus.8 Gracchus 9 cum comitia nihilo 10 minus 1 consulibus A2, cos. A1HB2FM, 2 tygracchus BFM, quos NOB1 conti* 3 cos. BFM, quos AHN 4 recrearet gracchus A, tograreus Ο AHNO&FM 6 primis A1 7 os Ο1 8 mortus B1 9 grachus A1 * interrogator Ν 10 nihil hominus BF

n. (haruspicum disciplina)·, 2, 70, n. (doctrina); 2, 74, n. (augurum disciplinam). P. Scipione C. Figulo consulibus: 162 B.C. For P. Cornelius Scipio Nasica, nicknamed Corculum, described in Brut. 79 as bis consul et censor (cf. Brut. 213] and in 3, 5, below, as pontifex maximus [cf. De Or. 3, 134; Sen. 50; Plut. Ti. Gracch. 21], see F. Münzer in P.-W. 4 (1901), 1497-1501. On C. Marcius Figulus cf. F. Münzer in P.- W. 14 (1930), 1557-1559. Bouhier, with some plausibility, emended to P. Scipione, etc., referring to the case of their election rather than dating the event. res ipsa: cf. 2, 61; Div. 2, 36; Rep. 2, 48; Τ use. 3, 54; 3, 65. quos, etc.: the incident here described appears in several other places: Div. 1, 33 [and Pease's n. on scriptum apud te]; 2, 74; AdQ. Fr. 2, 2, 1; Val. Max. 1, 1, 3; Plut. Marc. 5; Ampel. 19, 11; Auct. De Vir. ill. 44, 2; Gran. Licin. 28; C.I.L. I 2 , p. 25 [Fasti Capit. ann. 592], Gracchus: Ti. Sempronius Gracchus, consul in 177 and iterum, with M. Iuventius Thalna, in 163. For his life cf. F. Münzer in P.-W. 2A (1923), 14031409. He was the husband of Cornelia and father of the tribunes, Ti. and C. Gracchus, with whom Cicero contrasts him in Fin. 4, 65; O f f . 2, 43; 2, 80. crearet: a term used both (1) of a voting body, such as the comitia, which elect a magistrate, or (2) of the magistrate presiding over elections, as here; 2, 11; Div. 2,74; Legg. 3,9; Sen. 19; Att. 9, 9,3; cf. Ties. Ling. Lat. 4 (1909), 1164, 59-83. primus rogator: rogo and rogator may be used of the magistrate presiding at the election (as just below: iustum comitiorum rogatorem\ 2, 11: rogavi·, Div. 1, 33; 2, 74; Rep. 2, 31) or of one of the clerks,

taking the vote of a particular centuria (as here; Liv. 2, 75: rogator centuriae fuisset; Post Red. in Sen. 28). T. Mommsen (Die röm. Tribus (1844), 102) thinks the original rogator may have been the centurio, though others might so act. The oral vote, taken by each rogator and pricked by dots against the names of the candidates (cf. W. Liebenam in P.-W. 1 A (1920), 1000), and then reported to the presiding magistrate, was replaced by written ballots set up in 139 B.C. by the Lex Gabinia Tabellaria; cf. Legg. 3, 35; T. Mommsen, op. cit., 103. An obvious omen here lies in the fact that it was the first rogator who fell dead; cf. Div. 1, 71: qui in praerogativa referenda subito concidisset\ 1, 103: praerogativam etiam maiores omen iustorum consiliorum esse voluerunt [where see Pease's n. on praerogativam] ; Pro Mur. 38: adhuc semper omen valuerit praerogativum\ Pro Plane. 49; G. W. Botsford, Roman Assemblies (1909), 389. eos: i.e., eorum nomina\ cf. Pro Arch. 11: in beneficiis ad aerarium delatus est. rettulit: the technical term for the voting clerk's report (Div. 1, 74); here also of the consul's laying the matter before the senate (rettulit), of the senate's referring it to the haruspices (referendum; cf. Pease on Div. 1, 31, n. (referrent), and it is implied in the report of the augurs to the senate (2, 11). repente mortuus: cf. 2, 75: vide ne in eum qui rogator centuriae fuisset; is enim erat mortuus; id autem sine divinatione coniectura poterant dicere. Such sudden deaths, like those of men struck by lightning (Div. 1, 18 [and Pease's n. on perculsus fulmine]) were regarded as ominous, even though less mandatory in stopping business than was a case of epilepsy (morbus

574

peregisset remque illam in religionem populo venisse sentiret, ad senatum 1 rettulit. Senatus quos 2 ad soleret referendum 3 censuit.4 Haruspices 6 introducti responderunt non fuisse iustum comitiorum 8 rogatorem. 11 Tum Gracchus,7 ut e patre audiebam, incensus ira, "Itane vero, ego non iustus, qui et consul rogavi et 1 ad senatus B1 2 quos add. Μ 3 referendum A 4 Post censuit A 6 hauruspices N, haruspices qui Λ β co*mitiorum A 1 graccus Ο add. ad

comitialis). Mayor lists it as a prodigium rather than a vitium. So, in the year 43 B.C., when Vibius was sacrificing, a lictor suddenly fell dead; Dio Cass. 45, 17, 9. in religionem populo venisse: a sense of uneasiness or religious scruple had arisen; cf. Div. 1, 77: nec earn rem habuit religioni [so Fest. p. 344 M. (p. 468 L.); Gell. 4, 6, 10]; Pro Caec. 97: Cotta xviris religionem iniecisset; Pbil. 2, 83: obstrinxisti religione populum Romanum·, also the phrases religio est (Plaut. Cure. 350; Liv. 6, 27, 4) and religioni est (Liv. 5, 13, 8); M. Kobbert, De Verborum "Religio" atque " Religiosus" Usu apud Romanos (1910), 42-48, who, however, gives no precise parallel to the present passage. Liv. 8, 17, 4 says: religio deinde incessit vitio eos creates. quos ad: omission of the antecedent (for ad eos ad quos) combined with anastrophe of the monosyllabic preposition. For the former cf. Reid on Fin. 1, 18, n. (in quibus); for the latter R. Kühner-C. Stegmann, Ausf. Gr. d. lat. Spr. 2, l a (1912), 585-586, citing Top. 32: eis quos ad id pertinebat; Plaut. Bacch. 176; Ter. Phorm. 524. Mayor suggests that quos ad soleret is a legal formula, like quo de agitur (Inv. 1, 27; De Or. 1, 209, and Wilkins's n.), and Reid (ap. Mayor on this passage) notes that transposition is most frequent after a relative, e.g., qua de causa, quam ob rem, quem ad modum, etc. haruspices introducti: cf. Div. 1, 33: haruspicum .. . qui ... in senatum introducti·, Legg. 2, 21: prodigia, portenta ad Etruscos haruspices, si senatus iussit, deferunto; 3 Catil. 19 [cf. Div. 1, 20]; Liv. 1, 56, 5; 27, 37, 6; 32, 1, 14: ob hoc mum

prodigium haruspices in senatum vocati; P. Willems, Le senat de la rep. rom. 3 (1883), 303, for recourse to haruspices when pontiffs and Xviri were unable to advise. iustum: "legal" or "legitimate"; cf. 3, 84; Div. 1, 33; 1, 103: omen iustorum comitiorum·, 2, 74; Tusc. 1, 85; O f f . 1, 43; 3,108; Rep. 5, 7; Legg. 3, 9; Gaius, 1,12; 1, 55; 1, 76; 1,88. 11. ut e patre audiebam: cf. 2, 14: ut e patre audivi; Fin. 1, 39: ut a patre audiebam·, De Or. 2, 22: saepe ex socero meo audivi. On Balbus's father, Lucilius Balbus, cf. F. Münzer in P.-W. 13 (1927), 1639-1640. Mayor thinks Cicero here puts into the mouth of Balbus what he had learned from his own father; yet cf. G. L. Hendrickson in Am. Journ. of Philol. 27 (1906), 185, who believes this a mere device to connect the past and the present. incensus ira: cf. Att. 2, 19, 5: ardet ... ira noster Pompeius·, 6, 2, 2: saepe incensum ira vidi-, Plaut. Asin. 420: qui semper se ira incendit; Nep. Pelop. 5, 4: incensus ira; Liv. 2, 6, 1: incensus .. . odio iraque; Sen. N.Q. 1, 5, 7: ira vel cupidine incensa·, Plin. N.H. 17, 3; Thes. Ling. Lat. 7 (1939), 18-38. In Div. 1, 36, however, Gracchus is sufficiently appeased to call in the haruspices about portentous snakes in his house. itane vero: sarcastically indignant (as άληθες in Greek); cf. Div. 1, 23; 2, 68; 2, 83; 2 Verr. 1, 40; 3, 19; 5, 77; Pro Caec. 34; 45; Leg. agr. 2, 52; 2, 83; De Domo, 4; 24; Phil. 5, 27; J. B. Hofmann, Lat. Umgangssprache (1926), 151. et a u g u r : for this office cf. Dtv. 1, 33; 1, 36: et summus augur et vir sapiens civisque

575 augur et auspicato? 1 An 2 vos Tusci ac barbari auspiciotum populi Romani ius 3 tenetis et interpretes esse comitiorum potestis?" Itaque tum illos exire iussit. Post autem e provincia litteras 4 ad collegium 5 misit, se,6 cum legeret libros, recordatum

5

1 auspicator O, hauspicato A colleium B1, collegam M2 supra

2 β

an] ac Ο se] sed NO

praestans-, AdQ. Fr. 2, 2, 1; Liv. 29, 38, 7: in M. Pomponi Mathonis et auguris et decemviri locum creati decemvir M. Aurelius Cotta, augur Ti. Sempronius Gracchus admodum adukscens, quod turn perrarum in mandandis sacerdotiis erat. auspicato: cf. Div. 1, 3 [and Pease's n. {auspicato ... condidisse)]; and for this type of ablative absolute R. KühnerC. Stegmann, Aus f . Gram, d. lat. Spr. 2, l 2 (1912), 778. Tusci ac barbari: cf. Div. 2, 75: quid enim scire Etrusci haruspices aut de tabernaculo recte capto aut de pomeri iure potuerunt; 2, 106: cur enim Tuscis potius quam Romanis darent [sc. dei divinationem\. On the low esteem of Etruscan haruspices cf. 1, 71, n. (mirabile videtur). barbari: early of all non-Greeks, including the Romans (e.g., Orat. 160; PJaut. Tritt. 19; Asin. 11; Capt. 492; 884; Stich. 193; A1.G. 211), but more often of those who were neither Greeks nor Romans; cf. Pease on Div. 1, 47, n. (barbaris), citing Div. 1, 84; 2, 82; to which add: Fin. 2,49; Quintil. Inst. 5,10, 24; Juv. 10,138; Tert. Apol. 10; Chalcid. in Tim. 131; J. Jüthner, Hellenen u. Barbaren (1923), 137, η. 151. tenetis: either "understand" (cf. Div. 1, 25: auspicia ... a Cilicibus . . . tenentur), or, more probably (cf. Mayor's edition, 3, lxxxiv), "maintain", or even "control." interpretes . . . comitiorum: cf. Div. 2, 74: quod quidem institutum rei publicae causa est, ut comitiorum vel in iudiciis populi vel in iure legum vel in creandis magistratibus principes civitatis essent interpretes. e provincia: cf. Ad Q. Fr. 2, 2, 1: habet profecto quiddam Sardinia adpositum ad recordationem praeteritae memoriae, nam

3

ius om. Ο

4

literas A1 Μ

ut ille Gracchus augur, postea quam in istam provinciam venit, recordatus est quid sibi in campo Martio comitia consulum habenti contra auspicia accidisset, sic tu mihi videris in Sardinia ... recogitasse. Gracchus went to Sardinia as proconsul in 162 B.C.; cf. F. Münzer in P.-W. 2 A (1923), 1408. collegium: on the college of augurs and its history cf. Pease on Div. 1, 3, n. (auguribus). cum legeret libros: cf. Val. Max. 1,1, 3: a Tiberio enim Graccho ad collegium augurum litteris ex provincia missis, quibus significabat se, cum libros ad sacra populi pertinentes legeret, animadvertisse vitio tabernaculum captum comitiis consularibus, quae ipse fecisset, eaque re ab auguribus ad senatum relata iussu eius C. Figulus e Gallia, Scipio Nasica e Corsica Romam redierunt et se consulatu abdicaverunt. On the libri augurales cf. Div. 2, 42; 2, 73; De Domo, 39; Att. 9, 9, 3; F. Α. Brause, Libr. de Discipl. auguralt . .. Reliquiae, 1 (1875); P. Regell, De Augurum publ. Libris (1878); id., Fragmenta auguralia (1882); id., Comm. in Lib. aug. Frag. Specimen (1893); id., Beitr. Z- ant. Auguralliteratur (1904); G. Wissowa'in P.-W. 2 (1896), 2323-2325; C. W. Westrup in Kgl. danske Vidensk. Selskab. 16, 3 (1929), 14, η. 1; E. Norden, Aus altröm. Priesterbüchern (1939), 9. For the facts cf. Gran. Licin. p. 10 Bonn. se cum augurales libros legeret consules vitio creatos esse doctum, quod denuo extra pomerium auspicari debuisset cum ad habenda in campo comitia contenderet, quia pomerium finis esset urbanorum auspiciorum. se vero in villa[m] nis tabernaculu posuisse et quom ingrederetur pomerium ... It is noteworthy that the governor of a province carried with him and studied copies of these professional books.

576

esse vitio 1 sibi tabemaculum captum fuisse hortos Scipionis, 1

uisio Β

vitio: for various views on the etymology of the word see the summary of D. Paschall in Trans. Am. philol. Assoc. 67 (1936), 229, n. 38; for its meaning A. Bouche-Leclercq, Hist, de la Div. 4 (1882), 249-261; Pease on Div. 1, 29, n. {vitio) and works there cited; F. Schoknecht, Die Bedeutungsentwicklung d. Hortgruppe "vitium" usw. (1930), especially p. 19; Paschall, op. cit., 219-231, who finds the basic notion to be a hindrance. Since it indicates "an unfavorable omen, a magistrate whose election was attended by such omens would be vitio creatus" the opposite of auspicato creatus (id., 225-226; E. Norden, op. cit., 35, points out that in Har. Resp. 48, vitio is contrasted with rede). Many cases are recorded of elections nullified by a vitium (even though Varr. L.L. 6, 30 asserts magistratus vitio creatus nihilo setius magistrates)·,^., Liv. 4, 7, 3; 5,17, 2; 6, 27, 5; 8, 15, 6; 8, 17, 4; 8, 23, 14; 9, 7, 14; 10, 47, 1; 22, 33, 12; 22, 34, 10; 23, 31, 13-14; 27, 22, 1; 30, 39, 8; 41, 18, 8; Donat. in Hec. 2; Fasti Capit. 231 B.C. (cf. F. Münzer in P.-W. 7 (1912), 243); and the list in Bouche-Leclercq, op. cit., 250, n. 5. Cicero himself supports this custom in Legg. 2, 21. tabemaculum: a hut, or (according to Paul, ex Fest. p. 12 M. (p. 11 L.) a tent of skins, used for augural purposes; cf. Sabidius ap. Schol. Veron. Aen. 10, 241: in tabernaculo in sella dens auspicabatur. For a similar Umbrian custom described in the Tabulae Iguvinae cf. F. Bücheler, Umbrica (1883), 42-47; G. Devoto, Tabulae Iguvinae (1927), 311. S. Weinstock {P.-W. 4A (1932), 1872; cf. id. in Rom. Mitteil. 47 (1932), 103-104), on the basis of our passage {tabemaculum . . .hortos Scipionis), thinks the term was extended to mean the "field of observation" (but A. v. Blumenthal (in Klio, 27 (1934), 5-6) objects to this view), and explains tabemaculum capere of the preparations for auspication, comparing

Schol. Dan. Aen. 2, 178: in constituendo tabernaculo si primum vitio captum esset, secundum eligebatur; quod si et secundum vitio captum esset, ad primum reverti mos erat, tabernacula autem eligebantur ad captanda auspicia, and finding an analogy in the uses of templum. Paschall, op. cit., 226, n. 31, somewhat more plausibly, takes the extension of meaning to signify "place of observation." The vitium consisted, not in choosing the gardens of Scipio as a place for observation, but, as Cicero immediately makes clear (cf. Div. 1, 33, and Pease's n. {scriptum apud te); 2, 75) in taking any post of observation without renewing his auspices at the crossing of the pomerium (which Plut. Marc. 5 has misunderstood); cf. Liv. 45, 12, 10 [of a consul]: non auspicato templum intravit. vitio diem dictam esse augures, cum ad eos relatum est, decreverunt·, Bouchd-Leclercq, op. cit., 4 (1882), 235. captum fuisse: a sort of pluperfect infinitive, representing captum erat in direct discourse; cf. De Imp. Cn. Pomp. 20: dico ... copias omnibus rebus ornatas atque instructas fuisse·, J. B. Hofmann, Lat. Synt. u. Stilistik (1928), 609. hortos Scipionis: Da vies and some later editors delete these words. But they do not resemble an ordinary gloss (cf. P. Stamm, De Μ. Τ. C. Libr. de D. N. Interpolationibus (1873), 30-31), and are confirmed by Gran. Licin. p. 10 Bonn, [quoted on cum legeret libros, above]. Nor need we insert a preposition before hortos [ad Schömann; apud Goethe; in ortos Ven.; in hortis Lambinus] or emend to hortos spicionis (K. O. MüllerW. Deecke, Die Etrusker, 2 (1877), 152, n. 92); for hortos Scipionis is in an easy apposition with tabemaculum ("place of observation"). These gardens, the scene of Cicero's De Republica (cf. Rep. 1, 14; Am. 25), were located at some point outside the pomerium and probably in the direction of the Campus Martius, but

577

quod, cum pomerium 1 postea intrasset 2 habendi senatus causa, in redeundo, cum idem pomerium transiret, auspicari esset oblitus; itaque vitio creatos consules 3 esse. Augures rem ad senatum;4 senatus ut abdicarent6 consules; abdicaverunt. Quae quaerimus exempla maiora? Vir sapientissimus atque 6 haud sciam an omnium praestantissimus peccatum suum, quod celari posset,7 confiteri maluit quam haerere 8 in re publica religionem;9 consules summum Imperium statim deponere quam id tenere10 1 2 3 pomorum A1, pomerum A2 trantsiret A, transisset Η cos. 4 6 BFM, quos AH, uos 0 , omnes Ν senatum] senato Β1 abdicarunt NB1 7 8 9 ' autque Β1 posset in ras. A, possit N, posse BF here A1 religio10 nem A2, religionum A1, religiones 0 , religione Η tinere F

their exact site is unknown; cf. R. Gall in P.-W. 8 (1913), 2487; S. B. Plainer and T. Ashby, Topogr. Diet, of arte. Rome (1929), 272, who think them perhaps identical with the villa Scipionis of Phil. 2, 109. The open spaces of gardens were convenient for the purposes of augury; cf. Am. 7, where the augurs are described as meeting in the gardens of the augur D. Brutus. pomerium: on this augural boundary between the regions of the urban and the military auspices (Gell. 13, 14, 1: pomerium est locus intra agrum effatum per totius urbis circuitum pone muros regionibus certis determinatus, qui facit finem urbani auspicii·, Gran. Licin. p. 10 Bonn.: quoniam pomerium finis esset urbanorum auspiciorum); cf. Pease on Div. 1, 33, n. (pomerium), to which add Schol. Tzetz. Alleg. (Cramer, Anecd. Oxon. 3, 383); G. Wissowa, ReI. u. Kult. d. Römer2· (1912), 528, η. 8, and works there cited. habendi senatus: for this phrase cf. 1 Catil. 1; De Domo, 7; Pro Sest. 74; Gell. 14, 7, 2; al.; Ties. Ling. Lat. 6 (1936), 2441, 56-57. transiret: this statement refutes T. Mommsen's view (Rom. Staatsrecht, I 3 (1887), 103, n. 4) that Gracchus's negligence lay in crossing the stream Petronia without taking new auspices; cf. also A. von Domaszewski in

Archiv f . Religionswiss. 12 (1909), 68-69. ad senatum: sc. rettulerunt·, through this rapid narration verbs are freely omitted; cf. Madvig on Fin. 1, 9. Such religious questions were referred to the senate; cf. Varr. ap. Gell. 14, 7, 9; Liv. 22, 1, 14. S. Weinstock (Journ. of Rom. Stud. 27 (1937), 220-221, n. 33) lists instances in which the senate, with the help of an augural decision, nullified some previous transaction. Cf. Legg. 2, 31: quid magnificentius quam posse decernere ut magistratu se abdicant consules? ut abdicarent: used absolutely (cf. Thes. Ling. Lat. 1 (1900), 54, 77-55, 3), though everywhere else in Cicero it is employed reflexively; e.g., Div. 2, 74. haud sciam an: as Mayor remarks, more diffident than haud scio an (i\s in 3, 69). H. Merguet, Lex. χ. d. phi!. Sehr. 1 (1887), 169-170, lists 23 cases with scio to two others (Tusc. 3, 55; Am. 51—where see Seyffert's n.) with sciam·, yet for sciam cf. De Or. 1, 255; 2, 18; 2, 72; 2, 209. peccatum: here obviously of a blunder rather than a sin. haerere . . . religionem: cf. Div. 1, 30: ut peccatum haereat ... in eo qui non obtemperarit·, Pro Q. Rose. 17; Thes. Ling. Lat. 6 (1936), 2496, 57-80. summum imperium: often of the consulship; e.g., Fin. 2, 66; Rep. 2, 56; Legg. 2, 31.

578 punctum 1 temporis contra religionem.2 12 Magna augurum auctoritas. Quid? Haruspicum 3 ars nonne 4 divina? Haec e t 6 innumerabilia ex eodem genere qui videat nonne cogatur confiteri deos esse? Quotum enim interpretes sunt, eos 6 ipsos esse certe 7 necesse est; deorum autem interpretes 8 sunt; deos igitur esse fateamur. At fortasse non omnia 9 eveniunt quae praedicta sunt. 1 pugtum A 1 2 legionem A 1 3 hauruspicum HN, ausruspicum A 1 6 et dett. Hein. 8 interpraete Al none Ν · deos Ν ' certe om. Ν • omnia in ras. A

4

punctum temporis: cf. 1, 52, and n. (puncto temporis)·, 1, 67; 2, 94. 12. augurum . . . haruspicum: cf. Div. 1, 33: quid? quod scriptum apud te est de Ti. Graccho, nonne et augurum et haruspicum comprobat disciplinam; 2, 74: quis negat augurum disciplinam esse? divinationem nego. at haruspices divini. Consequently Mayor's suspicions (Journ. of Philol. 12 (1883), 3; repeated in his edition) that this clause is misplaced seem unfounded. divina: ambiguous, since it might mean (1) of divine origin, hence proving the existence of gods from which it is derived; or (2) prescient; cf. Thes. Ling. Lat. 5 (1909), 1623, 76-1624,10. . haec innumerabilia: cf. Ac. 2, 141: haec et alia innumerabilia cum audiam\ Τ use. 1, 70: haec igitur et alia innumerabilia cum cernimus\ Fam. 7, 30, 2: sunt enim innumerabilia generis eiusdem·, Att. 11, 24, 3: mitto cetera quae sunt innumerabilia·, Div. 1, 71; 2, 107. Balbus here asks that empirical observation prevail over theoretical reasoning; cf. Max. Tyr. 11, 12: εί δέ έξασθενεϊς προς τήν τοϋ πατρός καί δημιουργοΰ θέαν, άρκεϊ σοι τά έργα έν τω παρόντι όραν; Galen, Hist. Phil. 34 (Doxogr. Gr,2 617). qui videat: cf. 1, 43: qui consideret; 2, 44: quae qui videat. quorum enim interpretes: cf. Div. 1, 9-10 [Quintus]: ego enim sic existimo, si sint ea genera divinandi vera de quibus accepimus quaeque colimus, esse deos, vicissimque si di sunt, esse qui divinent; and Marcus (1, 10) continues: arcem tu quidem Stoicorum, inquam, Quinte, defendis, siquidem ista sic reciprocantur ut et, si divinatio sit,

di sint, et, si di sint, sit divinatio [and Pease's n. on ut et si divinatio sit]; cf. Div. 2, 41: concludere solent: si di sunt, est divinatio; sunt autem di; est ergo divinatio. multo est probabilius: non est autem divinatio; non sunt ergo di. The argument is further ridiculed by Lucian, I up. Trag. 51: εί γαρ είσί βωμοί είσί και θεοί- άλλά μήν είσί βωμοί, είσίν άρα καΐ θεοί; cf. Themist. in Anal. post. p. 49, 21-26 Wallies: το είναι πολλαχώς έν ταΐς άποδείξεσι μέτιμεν· ένίοτε μέν γάρ άπό συμβεβηκότος καί πόρρω της ουσίας τοϋ πράγματος, ένίοτε δέ 0.rt quae exhibent 2, 86-156·. ex sese . . . 3 si;'« gignere uidetur, Μ ex 2, 156 incipit·. largitate, post deum accedunt PV 4 quia F1 6 hominum A1 6 arrogant! Η 7 igitu A1 ras. Β

C. Stegmann, Ausf. Gram. d. lat. Spr. 2, 2 2 (1914), 90-91. res caelestes: a favorite phrase with Cicero; e.g., 2,17; 2, 75; 2, 90; 2, 120; 2, 140; Div. 2, 148; Fin. 4, 11; 5, 51; 5, 58; Τ use. 1, 44. id quo: though Schoemann (Opusc. 3 (1858), 328; 370), to produce a parallel with ab homine (and perhaps also to introduce the concept of a more personal deity) would emend to a quo, yet other instances justify the omission of the preposition: 2, 4: numen . . . quo haec regantur; 2, 30: mundum ... natura divina contineri; 2, 124: natura ipsa congregatae sint. Furthermore, the neuter, id quo, emphasizes merely the existence, without as yet any determination of the form or attributes, of the deity. etenim: for the dislocation of 2, 86156 by transposition of (four?) quaternions at this point cf. A. C. Clark, The Descent of Manuscripts (1918), 327; 335. Etenim is probably here used in the sense of porro or praeterea ("and further") ; cf. 1, 98; 2, 42; 2, 77; 3, 30; 3, 34; Madvig on Fin. 1, 3; Div. 2, 89; 2, 142; Tusc. 3, 20; Fat. 11; O f f . 2, 18; J. Forchhammer in Nord, tidskrift f . filologi, 5 (1880), 42; Thes. Ling. Lat. 5 (1936), 920,61-921,10. In 3,26, as Forchhammer points out, Cotta recognizes two distinct but related arguments of Chrysippus: (a) there must be something superior to man to produce the universe; (b) if there are no gods, then nothing in the universe is superior to man (a reductio ad

absurdum). Etenim here, like idemque in 3, 26, introduces the second of these arguments. quid . . . homine melius: anticipating in part the famous ontological argument of Anselm's Prologion that God is that being than whom none greater can be conceived. in e o . . . solo est ratio: cf. 1, 133: animantium quae ratione utuntur; hi sunt di et homines. esse hominem . . . adrogantiae est: a mingling of two constructions, esse hominem mirandum est [cf. 2, 93: ego non mirer esse quemquam qui, etc.] and hominem putare est adrogantiae, as in Tusc. 1, 6: mandare quemquam litteris cogitationes suas ... hominis est abutentis et otio et litteris. In 3, 26 the phrase is rendered putare quemquam hominem. desipientis adrogantiae: cf. 1, 37, n. {delirans); 3, 26: id autem putare quemquam hominem nihil homine esse melius summae adrogantiae censet esse, sit sane adrogantis pluris se putare qtiam mundum; Legg. 2, 16: quid est enim verius quam neminem esse oportere tam stulte adrogantem ut in se rationem et mentem putet inesse, in caelo mundoque non putet ... quomque omnia quae rationem habent praestent iis quae sunt rationis expertia nefasque sit dicere illam rem praestare naturae omnium rerum, rationem inesse in ea confitendum est. With the expression cf. also Hor. C. 1, 34, 2: insanientis ... sapientiae·, Lact. Inst. 4, 1, 8; 4, 1, 13. est igitur profecto deus: cf. 2, 162:

591 17 An 1 vero, si domum 2 magnam pulchramque videris, non possis adduciut, etiam si 3 dominum non videas, muribus illam et mustelis aedificatam putes 4 —; tantum ergo 5 ornatum mundi, 1

anjarido N 1

2

dominum Β 1

3

est enim profecto divinatio·, Div. 1, 47: est profecto ... praesentiens·, Sen. 43: esse profecto aliquid·, Plaut. Capt. 313: est profecto dens. For igitur in conclusions cf. R. Kühner-C. Stegmann, Aus f . Gram. d. lot. Spr. 2, 2 2 (1914), 135-136. 17. an: inconsistency between question and conclusion (tantum ergo, etc.) scholars have attempted to remove by emendation; e.g., A. du Mesnil in Neue fahrb. 115 (1877), 760-761 (who would either emend an to at or et or else delete non\ cf. J. Forchhammer in Nord, tidsk r i f t f filologi, 5 (1880), 43); J. Degenhart, Krit.-exeg. Bemerk, χ. Cie. Sehr. d. η. d. (1881), 63-65 (changing an vero to tarn vero, and comparing Div. 2, 127); Heindorf and Forchhammer, I.e. (who delete ergo after tantum, and consider the two coordinated clauses as contrasted, for which Mayor {ad loc.) cites many illustrations). The real explanation, however, is probably hasty composition, of which there are many examples in Cicero. The general reasoning seems to be that this universe is as unlikely to have been made for men alone as is a house to have been constructed for the sake of its vermin (muribus and mustelis are probably indirect objects rather than datives of agent), even though the casual visitor may chance to see only the meaner rather than the greater tenant of the dwelling. The argument is inconsistent with 2, 154-167. R. Hirzel (Untersuch. χ. Cic.philos. Sehr. 1 (1877), 216, η. 1) thinks that since both statements come from Posidonius he may in our passage have been quoting, not his own view, but that of Chrysippus, who is mentioned in 2, 16. Yet also ascribed to Posidonius is a partially intermediate view (2, 78; 2, 154 [where see n. on domus aut urbs utrorumque~\\ cf. Diog. L. 7, 138; Arr. Epictet. 1, 9, 4) that the universe is

se A1

4

putas Bl

5

ergo] uero Ρ

quasi communis deorum atque hominum domus aut urbs utrorumque·, cf. Fin. 3, 64: mundum ... esse quasi communem urbem et civitatem hominum et deorum·, Rep. 1, 19: mundus hie totus, quod domicilium ... di nobis communem secum dederunt·, Legg. 1,23; Achill. Isag. pp. 35-36 Maass. Lact. Inst. 2, 5, 37; 2, 5, 41, refutes this idea. domum, etc.: cf. 2,15, and n. {domum); 3, 18: quaeque in domo pulchra cum pulchritudine mundi comparabas\ 3, 28: si domus pulchra sit, intellegamus earn dominis, inquit, aedificatam esse, non muribus. adduci ut . . . putes: Reid on Fin. 1, 14, compares Am. 59; Parad. 14; Phil. 1, 33; 8, 30; Fam. 2, 10, 1; Att. 11, 7, 3. muribus et mustelis: on this alliterative pair cf. E. WölfHin, Ausgew. Sehr. (1933), 268. Mures are mentioned as a particular enemy of mankind; cf. 2, 157: neque enim hominei murum aut formicarum causa frumentum condunt·, also the fragment from Book 3 in Lact. De Ira, 13, 11: quae tandem utilitas potest in muribus .. . reperiri\ Div. 2, 59 [and Pease's n. {mures corroserunt)]. Mustelae, or weasels {Mustela vulgaris L., according to O. Keller, Die ant. Tierwelt, 1 (1909), 164-171), may perhaps be etymologically connected with mus and the root stel (cf. tollo, according to A. Steier in P.-W. 16 (1933), 902-903; but for other views cf. A. Walde, Lat. etym. Wörterb.1 (1906), 401-402). On weasels as exterminators of mice cf. Steier, op. cit., 904; also the Greek word μυοθήρας. Pliny remarks {N.H. 29, 60) that there are two kinds, wild and tame, and says of the latter: haec autem quae in domibus nostris oberrat et catulos suos, ut auctor est Cicero, cotidie transfert mutatque sedem, serpentes persequitur. ornatum mundi: κόσμον. Plat. Gorg.

592 tantam varietatem pulchritudinemque rerum caelestium, tantam vim et magnitudinem maris atque terrarum 1 si tuum ac non deorum inmortalium domicilium putes, 2 nonne plane desipere videare? An ne hoc quidem intellegimus, omnia supera 3 esse meliora, terram autem esse infimam, 4 quam crassissimus 5 circumfundat aer; ut ob earn ipsam causam, quod etiam quibusdam regionibus atque urbibus contingere videmus, hebetiora ut sint hominum ingenia propter caeli pleniorem 6 naturam, hoc idem 6

1 terram Ρ 2 potes V 1 3 supra V1 plenorem B1, pleno orem Μ 1

508 a explains that because of its orderliness τό ολον τοϋτο διά ταϋτα κόσμον καλοϋσιν . . . ουκ άκοσμίαν; cf. Cornut. N.D. 1: καλείται δέ . . . κόσμος άπο τοϋ κάλλιστα διακεκοσμήσθαι; Ampel. 1, 1; Diog. L. 7, 138; Orig. De Princ. 2, 3, 6: quod enim Latine mundum dicimus Graece κόσμος appellator; κόσμος autem non solum mundum sed et ornamentum significat·, Achill. Isag. 21: κόσμον δέ την των δλων σύστασιν παρά την διακόσμησιν καΐ εύταξίαν έκάλεσαν οί παλαιοί. With the phrase cf. 2, 115: hie tantus caeli ornatus; 2, 118: renovatio mundi ... atque idem ornatus·, 2, 127: ut vero perpetuus mundi esset ornatus·, Fin. 1, 20: atomorum ... turbulenta concursio hunc mundi ornatum efficere non poterit; Ac. 2, 119: hie ornatus. pulchritudinem: cf. 2, 15: distinctionem, pulchritudinem, ordinem. desipere: cf. 1, 94; 1, 123; 2, 16. supera esse meliora: cf. 2, 56; Rep. 6, 17: infra autem [sc. lunam\ iam nihil est nisi mortale . . . supra lunam sunt aeterno omnia, nam ea quae est media et nona, tellus, neque movetur et infima est; Arist. De Caelo, 2, 5, 288 a 4-5: θειότερος γαρ ό ävco τόπος τοϋ κάτω; De Mundo, 6, 400 a 15-16: συνεπιμαρτυρεϊ δέ καΐ ό βίος άπας, την άνω χώραν άποδούς θεω . . . των αισθητών τά τιμιώτατα τόν αύτόν έπέχει τόπον, άστρα τε και ήλιος καΐ σελήνη; Tert. De An. 54. terram . . . infimam: cf. 103, and n. {et terra infimum); 2, 116. crassissimus... aer: cf. 2, 42: illorum qui utuntur crasso caelo atque concreto;

4

infirmam B1

6

crassimus B1

2, 56, and n. ( i n f r a lunam)·, Ac. 2, 81: ut Ulis aqua sic nobis aer crassus offunditur-, Τ use. 1, 42: crassus hie et concretus aer qui est terrae proximus·, 1,45; 1,60; Rep. 6,17; Div. 1, 93: aeris crassitudinem; Lucr. 4, 349-350 ; 5, 696: quia crassior est certis in partibus aer; 6, 857-858; Hör. Ep. 2, 1, 244: crasso . . . aere; Sen. N.Q. 6, 9, 1; Apul. De Mundo, 9; Avien. Ar at. 386. circumfundat: cf. 1, 37: undique eircumfusum .. . ardorem qui aether nominetur; 2, 91: terra sita in media parte mundi circumfusa undique est hac animali spirahilique natura cui nomen est aer·, Tim. 18; Sen. N.Q. 2, 9, 4; Macrob. Sat. 7, 5, 20: aerem quo circumfundimur. eam ipsam causam: i.e., the crassitudo of the air. quibusdam regionibus: for theories of the effect of climate upon national character cf. 2, 42; Div. 1, 79, and the passages cited in Pease's n. (aliae quae acuta, etc.), to which add: Hipp. De Vict. Rat. 2, init.; Galen, De Humor. 2, 30 (XVI, 318-319 Kühn); I. Borzsak, Die Kenntn. d. Altert, ü. d. Karpatenbecken (1936), 38-39. contingere: Mayor suggests the use of συμβαίνει. hebetiora: cf. 1, 120, n. (patria Democriti)·, and especially references to the thick-headed Boeotians; Pease on Div. 1, 79, n. (aliae quae acuta, etc.). pleniorem: C. G. Cobet (Variae Leetiones (1873), 462), comparing Div. 1, 130; pingue et concretum esse caelum, emended to pinguiorem, but this, like H.

593 generi humano evenerit, quod in terra, hoc est in crassissima 1 regione mundi, conlocati sint.2 18 Et tarnen ex ipsa hominum sollertia 3 esse aliquam mentem et earn quidem acriorem et divinam existimare 4 debemus. Unde enim hanc homo 'arripuit', ut ait apud Xenophontem Socrates? Quin et umorem et calorem, qui 5 crassimam regionem Β1 qua Μ 1

6

2

sunt A1Bl

Usenet's (Kl. Sehr. 1 (1912), 354) to pleniorem < umore > naturam, seems unnecessary, for though no exact parallel is available the adjective clearly means, as Mayor suggests, "denser" or "more stuffy"*; cf. Sext. Emp. Adv. Phys. 1, 86 (quoted on crassissima, below); Cornut. N.D. 5: ό παχυμερέστατος καί προσγειότατος άήρ. generi . . . conlocati sint: for the shift from singular to plural cf. 1, 106: deo ... bead atque aeterni intellegantur·, Fin. 3, 70: eo genere quae prosunt [where see Madvig's n.]; Pro Quinct. 75: ex eo numero qui haec dicerent. crassissima: cf. Sext. Emp. Adv. Phys. 1, 86: εϊπερ τε έν γη καί θαλασσή πολλής ούσης παχυμερείας ποικίλα συνίσταται ζώα ψυχικής τε και αισθητικής μετέχοντα δυνάμεως, πολλώ πιθανώτερόν έστιν έν τω άέρι, πολύ τό καθαρόν και ειλικρινές έχοντι παρά τήν γήν καί τό ύδωρ, έμψυχα τινα καί νοερά συνίστασθαι ζώα [cf. 2, 42, below]; and in 1, 87, he infers animals in the aether and finally gods. 18. et tarnen: even imperfect man possesses qualities derivable from some higher source; cf. Sext. Emp. Adv. Phys. 1, 87: άλλ' εί έν τω άέρι πιθανόν ύπάρχειν ζώα, πάντως ευλογον καί έν τω αίθέρι ζώων είναι φύσιν οθεν καί άνθρώπω νοερας μετέχουσι δυνάμεως, κάκεϊθεν αύτήν σπάσαντες; developing the subject further till at 1, 94, he quotes, as Cicero here, from Xenophon. et earn quidem: cf. 2, 29: et ea quidem·, 2, 30: et acriora quidem. unde . . . arripuit: cf. 3, 27: at enim quaerit apud Xenophontem Socrates unde animum arripuerimus si nullus fuerit in mundo-, Xen. Mem. 1, 4, 8:· άλλοθι δέ ούδαμοϋ ούδέν οϊει φρόνιμον είναι; καί

3

solertia B1

4

ex histimare Λ

ταΰτ' είδώς, δτι γής τε μικρόν μέρος έν τω σώματι πολλής ούσης έχεις καί ΰγροϋ βραχύ πολλοϋ δντος καί τών άλλων δήπου μεγάλων όντων έκάστου μικρόν μέρος λαβόντι τό σώμα συνήρμοσταί σοι· νουν δέ μόνον άρα οΰδαμοϋ δντα σε ευτυχώς πως δοκεΐς συναρπάσαι και τάδε τά υπερμεγέθη καί πλήθος άπειρα δι' άφροσύνην τινά οΰτως οϊει εύτάκτως έχειν [quoted by Sext. Emp. Adv. Phys. 1, 9495]; for a similar report of the view of Socrates cf. Plat. Phileb. 30 a: τό παρ' ήμΐν σώμα άρ' ού ψυχήν φήσομεν εχειν; δήλον δτι φήσομεν. πόθεν . . . λαβόν, εϊπερ μή τό γε τοϋ παντός σώμα εμψυχον δν ετύγχανε, ταύτά γε έχειν τούτω καί έτι πάντη καλλίονα; Further cf. 2, 79: unde haec in terram nisi ab superis defluere potuerunt·, Tusc. 1, 60: terrane tibi hoc nebuloso et caliginoso caelo aut sata aut concreto videtur tanta vis memoriae·, 2, 62: ex hacne tibi terrena mortalique natura et caduca concreto ea videtur·, Sen. Ep. 120, 14: pars et in hoc pectus mortale defluxit·, Lact. De Ira, 10, 43: animus ... non potuit in hominem nisi a sapienti natura pervenire. On the use of συναρπάζειν —a rather violent metaphor (like άρπαγμός in Philipp. 2, 6)—see W. W. Jaeger in Hermes, 50 (1915), 537-553 (especially 545); for similar uses of arripere 3, 27 [quoted above]; Div. 2, 26: naturale quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus\ Tim. 27: cum materiam mutabilem arripuit [translating έφάπτηται]; Pro Mil. 10: est igitur haec, iudices, non scripta sed nata lex, quam nos didicimus, accepimus, legimus, verum ex natura ipsa adripuimus, hausimus, expressimus. apud Xenophontem Socrates: so

594

est fusus in corpore, et terrenam ipsam viscerum soliditatem, animum denique ilium spirabilem 1 si quis quaerat unde habeamus,2 1

spititalem B1

2

habeamus dett. Dav., habemus cett.

3, 27; cf. 3, 48: apud Pacuvium Aegialeus; ticularly in Christian literature, anima Div. 1, 52: apud Platonem Socrates·, Sen. completely drives out animus, though 30: Cyrus quidem apud Xenophontem·, 31: the articles in Thes. Ling. Lat. hardly apud Homerum ... Nestor; 79: apud Xenomake this clear. Yet the close connection phontem autem moriens Cyrus; etc. of the two words is recognized by Cicero (e.g., Ac. 2, 124; Tusc. 1, 19; Tim. q u i n et u m o r e m : in Xenophon (as 50), and what is here demanded is perquoted on unde .. . arripuit, above) this haps not so much the name of the elereason is given first and leads up to the ment involved as of the part of man's question; here, less convincingly, it nature—his soul, contrasted with his follows it. blood, vital heat, and flesh. The parallel fusus i n corpore: "diffused througho u t " ; cf. 2, 28: in omnifusum esse natura·, in 3, 27, adduced by Piasberg (ed. maior.) 2, 141: tactus .. . toto corpore aequabiliter is unconvincing, but the ms evidence, particularly when it runs counter to the fusus est. regular mediaeval usage, is impressive, ipsam viscerum soliditatem: cf. 2, and leads me to retain animum at this 159; Tusc. 2, 20; 2, 34; 4, 77; Lucan, 6, 545; 9, 1052; Serv. Aen. 1, 211: viscera point. non tantum intestina dicimus sed quicquid sub spirabilem: B1 here reads spiritalem, corio est, ut in Albano Latinis visceratio da- with which cf. the testimonium in Serv. batur, id est caro. Aen. 3, 600: spirabile vitale, quo spiramus; animum: one would expect animam, et est sermo Ciceronis, quamquam ille spiritale and A. Brieger, Beitr. Krit. einiger phil. \spiritabile in mss FLHM] dixerit in libris Sehr. d. Cie. (1873), 18 (followed by de deorum natura. With the thought cf. Mayor and by J. Wackernagel, Vöries, 2, 91: hac animali spirabilique natura cut ü. Syntax, 2 (1924), 13) would emend, nomen est aer\ Tusc. 1, 40: animates, id est, since up to the Empire the words are spirabiles·, 1, 70: fac igneam, fac spirabilem·, clearly differentiated, anima meaning Galen, De Plac. Hipp, et Plat. 8 (V, " w i n d " or, secondarily, "breath of life" 676-677 Κ.): μόνον δέ τό άερώδες στοι(cf. 2, 138: quae spiritu in pulmones anima χεΐον έν τοις των ζώων σώμασι,ν όραται ducitur) and animus the spiritual side of πλησίον της έαυτοϋ φύσεως, ϊν τε ταΐς man, especially his feeling and will. άναπνοαΐς καΐ κατά τούς σφυγμούς; The two words are contrasted by Acc. Teit. De An. 5: etiam Stoicos allego, qui 296 Ribbeck: sapimus animo, fruimur spiritum praedicantes animam paene nobisanima; sine animo anima est debilis·, Varr. cum, qua proximo inter se flatus et Spiritus, Men. 32 Bücheler: in reliquo corpore ab hoc tarnen corpus animam facile persuadebunt. fonte diffusast anima, hinc animus ad intelleThe concept of man as a microcosm, gentiam tributus—these two passages composed of the four elements f r o m quoted by Non. p. 426 M. (689 L.). which the macrocosm is made up and Anima seems used for animus in some eventually to be resolved into them cases noted in Thes. Ling. Lat. 2 (1900), again, and itself analogous to the ma73, 38-49; to which add: Sail. Jug. 2. 1; crocosm, is doubtfully ascribed to DeProp. 2, 10, 11. Animus for anima is mocritus {Vorsokrat. 68 Β 34 Diels) and rarer; ours is the only case known to t o Anaximenes (Aet. Plac. 1, 3, 4, in Wackernagel, though Thes. Ling. Lat. Doxogr. Gr.2 278), but appears more 2, 105, 9-10 cites Cael. Aur. Chron. 3, 2, definitely in Aristot. Phys. 8, 2, 252 b 2415: angustia animi\ also a wrong ref27; cf. Philo, De Opif. 69; De Post. erence to Manilius. In the Empire, parCaini, 58; Quis Rer. div. Heres, 155; Arr.

595 apparet 1 quod 2 aliud a terra 3 sumpsimus, aliud ab umore, aliud ab igni, aliud ab aere eo quem spiritum dicimus.4 7 Illud autem quod vincit haec omnia, rationem dico et, si placet pluribus verbis, mentem, consilium, cogitationem, prudentiam, ubi invenimus, unde sustulimus? An cetera mundus habebit omnia, hoc unum 5 quod plurimi 6 est non habebit? Atqui certe nihil omnium rerum melius est mundo,7 nihil praestabilius, nihil pulchrius,8 nec 1 appareat AHPV^B1 2 quod] quorum PI. 3 a terra . . . igni aliud add. Β 5 hoc *** unum Α 6 plurimi dett. spiritu ducimus dett. Aid. Rom., plu7 mundo om. Ν 8 pluchrius P, pulcrius Ν rimum cett. 4

Epict. 3,13,15: οσον ήν έν σοι πυρός εις πϋρ άπεισιν, δσον 9jv γηδίου εις γήδιον, δσον πνευματίου εις πνευμάτιον, δσον ύδατίου εις ύδάτιον; Μ. Aurel. 4, 4; [Clem.] Recognit. 8, 28; Porphyr, ap. Stob. 3, 580 Wachsmuth; Basil, Hexaem. 5, 9, p. 116b; Greg. Naz. Or. 38, 11; De Opif. Horn. 177 d; Macrob. Somn. 2, 12, 11; Anon. Hermipp. 1, 81; Anon. De Nat. Horn. 3 (Phys. et Med. Gr. min. 1, 303 Ideler); Procl. in Tim. 11 c, p. 33 Diehl; 62 d, p. 202; 292 a, p. 172; Olympiod. in Meteor. 1, 9, p. 79, 28-29 Stüve; Phot. Bibl. cod. 249, p. 440 a 33 Bekker; also L. Stein in Berl. Stud. f . cl. Philol. u. Arch. 3, 1 (1886), 205-214; Α. Meyer, Wesen u. Gesch. d. Theorie vom Mikro- u. Makrokosmus (1901)—not seen by me; W. W. Jaeger, Nemesios von Emesa (1914), 135-136; K. Reinhardt, Poseidonios (1921), 343-422; G. P. Conger, Theories of Macrocosm and Microcosm in the Hist, of Phil. (1922), xv-xviii (bibliography); 1-27; W. Theiler, Zur Gesch. d. teleolog. Naturbetrachtung bis auf Aristot. (1925), 22; 93-95; 98; W. Kranz in Philologus, 93 (1939), 430-448; R. Allers in Traditio, 2 (1944), 319-407 (bibliography on 319, n. 3)—the fullest account. si quis quaerat. . . apparet: with this hypothetical form cf. 1, 122: quod ni ita sit, quid veneramur·, 2, 76: qui . . . concedant iis fatendum est. For apparet quod cf. Thes. Ling. Lat. 2 (1900), 267, 25-29. Plasberg's apparet; quorum is unnecessary. The following indicatives indicate the opinion of the speaker.

aliud a terra, etc.: the four elements are thus the source of man's physical organism. spiritum dicimus: better than the reading of the Aldine deteriores: spiritu ducimus (suggested by 2, 138). On Jupiter (as aether) contrasted with the elements cf. M. Zepf in Archiv f . Rel. 25 (1927), 229, n. 6. quod vincit haec omnia: with this impersonal use cf. O f f . 3, 114: honestatis comparatione ea quae videntur utilia vincuntur. rationem . . . mentem, consilium, cogitationem, prudentiam: for such series cf. 2, 15, n. (rationem, modum, disciplinam). M. van den Bruwaene, in L'Antiq. class. 8 (1939), 150, thinks ratio and consilium so slightly differentiated that Cicero uses them jointly (as in Fin. 2, 115; Dip. 1, 61—where mens, consilium, and ratio are equated) to describe that part of the soul concerned with practical intelligence. For cogitationem cf. A. Pittet, Vocab. phil. de Senique, 1 (1937), 181. si placet pluribus verbis: cf. Tusc. 2, 46; Fin. 3, 14. habebit . . . non habebit: contrasted but coordinated clauses. plurimi est: cf. 2, 32: mundum universum pluris esse necesse est quam partem aliquam univsrsi; Parad. 48: quod plurimi sit. nihil. . . melius est mundo: a phrase repeated by Balbus to satiety (2, 21 [bis]; 2, 31; 2, 39; 2, 45; 2, 46; 2, 80; 3, 21-23), and objected to by Cotta because of its

596

solum nihil est sed ne cogitari 1 quidem quicquam melius potest. Et si ratione et sapientia nihil est melius, necesse est haec inesse in eo quod optimum esse concedimus. 19 Quid vero, tanta rerum consentiens, conspirans, continuata cognatio 2 quem non 1 nec cogitari A (m. rec.) VHB*F2, nec cogitare M, cogitari F1, necotari B1, 2 uel cognitio K 2 supra negotiari A1 Ρ

lack of definition: 3, 21: cum mundo negas quicquam esse melius, quid dicis melius? ne cogitari quidem: with the expression cf. Div. 2, 28: at id, praeterquam quod fieri non potuit ne fingt quidem potest; with the optimistic thought cf. 2, 86-87, below. 19. consentiens conspirans continuata cognatio: for the heaping up of ^«»-compounds—further emphasized by coget and conprobare in the same sentence and by cognosci ... commoveri . .. conversions ... conservari ... concinentibus ... continuato ... continerentur in the rest of the paragraph—cf. 2, 13: commoditatum complurium copia [and n.]; 2, 54: conveniens constansque conversio; 2, 81: concipientem conprendentemque; 2, 158: confectis atque contextis; 3, 28: convenientia consensuque naturae, quam quasi cognatione continuatam conspirare dicebas·, Div. 1, 90: congregantur ... commentandi causa atque inter se conloquendi; 2, 33; 2, 34; 2, 82: conveniens et coniuncta constantia·, 2, 142; Fat. 31: naturali conligatione conserte contexteque fiunt·, 32; Fin. 5, 66-67: conspiratioconsensusque virtutum.. .consentiens ... et constans et naturae congruens ... coniunctio confusioque virtutum ... copulatae connexaeque; Rep. 2, 69: concentus . . . concors . . . et congruens ... consensu ... concinit ... concordia [cf. L. Spitzer in Traditio, 2 (1944), 422-423, citing a case in George Herbert]; Tusc. 5, 85: conterere atque contemner ; Pro Mil. 78: confido ... consule, compressa ... confractis ... constitutis ... contingere [and Clark's n.]; In Catil. 3, 26: condi et conlocari; Pro Plane. 2: conspectus et consessus; also Plaut. Cist. 91; Enn. Thyest. 343 Vahlen; Ter. Haut. 209; 473-474; J". C. de Bacch. (Dessau 18): neve post bac inter sed coniourae comvovise neve conspondise neve conpromesise

velet [cf. E. Norden, Aus altröm. Priesterbüchern (1939), 72-79, on the augural use of con-]; Lex Ursonensis (Dessau 6087, cvi): coetum conventum coniu ; Arn. 2, 8. So in Greek with compounds of συν-; e.g., Hierocles ap. Stob. 4, 25, p. 643 Hense: συναναστρέφεσθαι . . . συμπεριπατοϋντας συναλειφομένους συνδιαιτωμένους; Ar. Didym. ap. Stob. 1, p. 454 Wachsmuth ( = S.V.F. 2, no. 471): σύγχυσιν και σύστασιν και σύμμιξίν και σύμφυσιν καί τά τούτοις παραπλήσια; Melet. De Nat. Horn. (Cramer, Anecd. Oxon. 3, 139; 3, 144); and other passages cited below. With the thought cf. Div. 2, 33: cum rerum autem natura quam cognationem habent [sc. portenta] ? quae ut uno consensu iuncta sit et continens . .. quid habere mundus potest cum thesauri inventione coniunctum; 2, 34: qua ex coniunctione naturae et quasi concentu atque consensu, quam συμπάθειαν Graeci appellant, convenire potest aut fissum iecoris cum lucello meo aut meus quaesticulus cum caelo, terra, rerumque natura; 2, 142: quae est continuatio coniunctioque naturae, quam, ut dixi, vocant συμπάθειαν; 3, 28; Philo, De Migr. Abr. 178; 180; De Opif. Mundi, 117; Arr. Epictet. 1, 14, 2: ούδοκεΐ σοι, ϊφη, ήνώσθαι τά πάντα; δοκεΐ, έφη. τίδέ; συμπαθεϊν τά έπίγεια τοις ούρανίοις ού δοκεΐ σοι; δοκεΐ, εφη; Plut. De Fato, 11, p. 574 e: τό φύσει διοικεΐσθαι τόνδε τον κόσμον συμπνοϋν καί συμπαθή αυτόν αύτω δντα; Μ. Aurel. 9, 9; Cleomed. 1, 1, 4: εί γάρ μή δι' δλου συμφυής ύπήρχεν ή των δλων ούσία, ουτ' άν ύπο φύσεως οΐόν τ' ήν συνέχεσθαι καί διοικεΐσθαι τον κόσμον, ουτε των μερών αύτοϋ συμπάθειά τις άν ήν προς άλληλα, ουτε, μή ύφ' ενός τόπου συνεχομένου αύτοϋ καί τοϋ πνεύματος μή δι' δλου δντος συμφυοϋς, οΐόν τ' άν ήν όραν ή άκούειν;

597

coget 1 ea quae 2 dicuntur a me conprobare? 3 Possetne 4 uno tempore florere, dein vicissim horrere terra, aut tot rebus ipsis se inmutantibus solis accessus discessusque solstitiis 5 brumisque cognosci, aut aestus maritimi fretorumque angustiae ortu 6 aut 1

cogat B1, at in ras. A 6 possetno B1 solstitio

2

3 4 quae a A1 conprobalre A1 possene P, β V Ν angustiae ortu] an gustieorum E1 1

Diog. L. 7, 140: έν δέ τώ κόσμω μηδέν είναι κενόν, άλλ' ήνώσθαι αύτόν · τοϋτο γάρ άναγκάζειν τήν των ούρανίων πρός τά επίγεια σύμπνοιαν και συντονίαν; Alex. Aphrod. De Mixt. 142 a: ήνώσθαι μέν ύποτίθεται Χρύσιππος τήν σύμπασαν ούσίαν πνεύματός τίνος διά πάσης αυτής διήκοντος, ύφ' ου συνάγεται τε καΐ συμμένει καΐ συμπαθές έστιν αύτω τό παν; also, on the important Stoic doctrine of συμπάθεια cf. the works cited by Pease on Div. 2, 34, n. (συμπάθειαν); W. Stüve, Ad Cie. De Fato Lib. (1895), 16-23; W. Scott, Corp. Hermet. 2 (1925), 200; Μ. Pohlenz, Die Stoa, 2 (1949), 108; and especially K. Reinhardt, Kosmos u. Sympathie (1926), particularly 111-115, where he ascribes our section 19 (interrupting the context of sections 18 and 20) to Posidonius. continuata: συνεχής; cf. 2, 84: mundi continuata natura. quem non coget: cf. Legg. 2, 16: quern ... non gratum esse cogunt? possetne: repeated in the next sentence by the apodosis possent, with nisi . .. continerentur as protasis. uno tempore . . . vicissim: probably = alio tempore ... alio; cf. Legg. 2, 43: modo timentis, vicissim contemnentis. rebus . . . se inmutantibus: e.g., of vegetation changing with the seasons; cf. Arr. Epictet. 1, 14, 3. accessus discessusque: cf. 2, 49: eiusdemque solis tum accessus modici tum recessus·, 2, 50: proximus accessus ad solem, digressusque autem longissimus·, Arr. Epictet. 1 , 1 4 , 4 : πόθεν St πρός τήν αυξησιν καΐ μείωσιν της σελήνης και τήν τοϋ ήλιου πρόσοδον και όίφοδον τοσαύτη παραλλαγή καΐ έπΐ τά έναντία μεταβολή των έπιγείων θεωρείται; solstitiis brumisque: the summer

and winter solstices are commonly designated by different words; cf. 2, 50; Ov. Tr. 5, 10, 7-8; Sen. N.Q. 3, 29, 1; Plin. N . H . 2, 177; 2, 215; 18, 264; Gell. 3, 10, 4; Ampel. 1, 4; also Varr. R.R. 1,39, 2; 3, 10, 3. aestus maritimi: cf. 2, 132: aestus maritimi . .. accedentes et recedentes·, 3,24: quid aestus maritimi . . . eorumque certis temporibus vel accessus vel recessus [and n. (aestus maritimi)]. O n the knowledge of the tides and their causes cf. Div. 2, 34: quid de fretis aut de marinis aestibus plura dicam? quorum accessus et recessus lunae motu gubernantur and Pease's n., to which add: [Aristot.] De Mundo, 4, 396 a 26; Mela, 3, 2; Philo, De spec. Legg. 2, 143; De Prov. 2, 84, p. 98 Aucher = S.V.F. 2, no. 1148; [Galen,] Hist. Phil. 22 (XIX, 299-300 K.); Ptol. Tetrab. 2, 12; Sil. Ital. 3, 58-60; 14, 348; Apul. De Mundo, 19; Solin. 23, 21-22; Philostr. Vit. Apoll. 5, 2; Min. Fei. 17, 9; Schol. Lucan. 1, 409; Basil, Hexaem. 6, 11, p. 144 b-c; Procop. 5, 1, 23; Lyd. De Mens. 4, 83; Isid. De Nat. Rer. 40, 1; Τ. H. Martin in Mem. de l'Acad. de Caen, 1866, 387-494; K. Reinhardt, Poseidonios (1921), 121-124 {id., Kosmos u. Sympathie (1926), 58-59); G. Pasquali in Α Ν Τ Ι Δ Ω Ρ Ο Ν . . . / . Wackernagel (1923), 326-332; G. E. Broche, Pytheas le Massaliote (1935), 38-45; E. de Saint-Denis in Rev. de philol. 3 ser. 15 (1941), 134-162. Posidonius had been greatly interested in lunar influence on the tides and had doubtless discussed it in his work περί ώκεανοϋ; cf. C. Nailis in L'Antiq. class. 18 (1949), 369-377. Varro says (L.L. 9, 26) that he had himself noted the motions of the tides and discussed them in his De Aestuariis. fretorumque angustiae: probably of cases like the Straits of Messina (cf.

598

obitu lunae commoveri, aut una totius caeli conversione 1 cursus astrorum dispares conservari? Haec ita fieri omnibus inter se concinentibus 2 mundi partibus profecto non possent, nisi ea uno divino et continuato spiritu continerentur. 20 Atque haec cum uberius disputantur et fusius, ut mihi est in 1

conuersatione F

2

concinnentibus N, continentibus Η

Polyb. 34, 2, 5) and Gibraltar (cf. 3, 24, below), and especially the Euripus (3, 24, n. (Euripo), below); cf. Div. 2, 34: quid de fretis aut de marinis aestibus plura dieam·, Yarr. L.L. 7, 22: dictum fretum ab similitudine ferventis aquae, quod in fretum saepe concurrat aestus atque effervescat. ortu aut obitu lunae: cf. 2, 153: ortus obitus cursusque·, De Or. 1, 187: caeli conversio, ortus, obitus, motusque siderum·, Fat. 17: ortus obitusque. With the statement cf. Posid. ap. Strab. 3, 5, 8: δταν γάρ αδτη [the moon] ζωδίου μέγεθος ύπερέχη τοϋ ορίζοντος, άρχεσθαι διοιδεΐν την θώλατταν καί έπιβαίνειν της γης αισθητώς μέχρι μεσουρανήσεως· έκκλίναντος δέ τοϋ άστρου, πάλιν άναχωρεϊν τό πέλαγος κατ' ολίγον, έως αν ζώδιον ύπερέχη της δύσεως ή σελήνη, κτλ. una . . . conversione: cf. Τ use. 1, 63: ut tarditate et celeritate dissimillimos motus una regeret conversio·, Rep. 1, 22: quern ad modum in dissimillimis motibus inaequabiles et varios cursus servaret una conversio·, Div. 2, 89; Tim. 19; Lact. Inst. 2, 5, 18. Also Ax compares [Aristot.] De Mundo, 6, 399 a 1-6: δια γάρ άπλης τοϋ σύμπαντος ούρανοϋ περιαγωγής ήμέρ^ και νυκτί περατουμένης άλλοΐαι πάντων διέξοδοι γίνονται, καίτοι ύπό μιας σφαίρας περιεχομένων, των μέν θαττον των δέ σχολαιότερον κινουμένων παρά τε τά των διαστημάτων μήκη καί τάς ιδίας εκάστων κατασκευάς. astrorum: occasionally of a single fixed star (e.g., Τ use. 1, 62), rrore often, like sidus, of constellations (cf. Thes. Ling. Lat. 2 (1906), 969, 13-27, and the Greek άστρον, as in Ammon. D i f f . 26; Eustath. in II. 4, 75), possibly here including planets, to which the cursus dispares would seem appropriate, though it might also refer to the difference

between the fixed stars and the planets; cf. 2, 51; Lact. Inst. 2, 15, 18: stellarum vel inerrantium vel vagarum dispares cursus orbis ille dum vertitur exhiberet. concinentibus: cf. 2,119 (concentus of the harmony of the spheres); 3,27, n. {ad barmoniam canere mundum)·, Rep. 6, 18: varios aequabiliter concentus efficit·, Div. 2, 34: qua ex coniunctione naturae et quasi concentu atque consensu, quam συμπάθειαν Graeci appellant. mundi partibus: cf. Ac. 1, 28: continuati cum omnibus suis partibus. uno . . . spiritu: further developed in 2, 115; Sext. Emp. Adv. Phys. 1, 79: συμφανές δτι ήνωμένον τι σώμα καθέστηκεν ό κόσμος; Diog. L. 7, 143. Spiritus = πνεΰμα, as in Galen, Introd. (XIV, 698 Κ. = S.V.F. 2, no. 416): κατά τούς Στωικούς τό διήκον δια πάντων πνεΰμα, ύφ' οδ τά πάντα συνέχεσθαι [= continerentur in our passage] καί διοικεΐσθαι; Athenag. Leg. pro Christ. 6: πνεΰμα αύτοΰ [sc. θεοϋ] διήκειν δι' δλου τοΰ κόσμου; Orig. C. Cels. 6, 71, where Celsus claims that the Christians μηδέν έν τούτ ζωον ούκ άν ζην δύνασθαι. Also Ruf. Ephes. De Part. Horn. p. 44 (S. V.F. 1, no. 127): θερμασίαν δέ καί πνεϋμα Ζήνων τό αΰτό εΐναί φησιν;; L. Stein, Die Psychol, d. Stoa, 1 (1886), 58 and n. 81. occidimus . . . et extinguimur: cf. B. Winand, Vocabulorum quae ad Mortem spectant Historia (1906), 58-64; E. Benz, Das Todesproblem i. d. stoischen Philos. {Tubing. Beitr. 7 (1929)), 20, n. 4. 24. quod: Mayor compares this epexegetic use with 1, 2: quod vero\ 2, 93: quod nescio·, 2, 96; Div. 1, 102: quod idem·, 2, 62; 2, 87 [and Pease's n. {quod)]; Fin. 2, 12 [and Madvig's n.].Quod here means omnia quae alantur . . . continere in se vim caloris, which is then repeated and explained by the clause quanta . . . corpore. On this subject cf. H. Sjögren, Comment. Tullianae (1910), 161-162; C. Otto, De Epexegeseos in Lat. Scriptis Usu (1912), 44-45. Cleanthes: for Cicero's quotations from him cf. 1, 37, n. (Cleanthes). This one {negat ... respuerit) = S. V.F. 1, no. 513; cf. 2, 40-41, below; J. von Arnim in P.-W. 11 (1922), 563, 17. vis . . . caloris: cf. 2, 23, n. {quam diu remanet)·, also vim ... vitalem, below. cibum . . . concoquatur: cf. 2, 124: eas [sc. conchas] cum stomachi calore concoxerit·, 2, 136: {alvus) continet ... quod recepit ut id mutari et concoqui possit ... et

605 tarn gravem quin is 1 nocte et die concoquatur; cuius 2 etiam in reliquiis 3 inest 4 calor iis quas natura respuerit. Iam vero venae et arteriae micare non desinunt quasi quodam igneo motu, ani1 quin is] qu*in is Η, qui*is G, quin*is B2, qui his Β1, qui nisi Μ 3 reliquis A1 4 inest] est V1 uel huius V2 supra

calore, quem multum habet ... omnia cocta atque confecta in reliquum corpus dividantur·, Cels. prooem. 20: alii credunt Hippocrati per calorem cibos concoqui·, Sen. Ep. 90, 22: cum pervenit in ventrem aequali eius fervore concoquitur·, Lact. De Opif. 14, 5: iecoris officium volunt esse ut cibos in αίνο concoquat amplexu et calefactu. suo. In Fin. 2, 64, Cicero speaks of eo cibo qui et suavissimus esset et idem facillimus ad concoquendum. gravem: "indigestible"; cf. Thes. Ling. Lat. 6 (1934), 2277, 43-62; this is the only Ciceronian instance cited. quin is: cf. 2, 22: nihil ... id; 3, 34: nihil .. . quin id intereat. nocte et die: cf. 2, 88: singulis diebus et noctibus·, 2, 101; Liv. 25, 39, 11: ita nocte ac die bina castra hostium expugnata. Mayor thinks nocte is placed first in reference to the cena. reliquiis inest calor: reliquiae cibi appear in 2, 138. For the heat in excrements cf. Hippocr. De Nat. Pueri (XXI, 407 Κ.): ή κόπρος ή νεναγμένη μέν εύθερμοτέρη εστίν ή ή αραιή έοϋσα; Aristot. Meteor. 2, 3, 358 b 7-10; 4, 2, 380 a 1-3; 4, 3, 380 b 5-7; De Part. An. 2, 2, 649 a 24-26: 'έχει δέ θερμότητα καΐ τά πυρωθέντα πάντα σχεδόν . . . και τά ύποστήματα των ζφων [cf. Michael Ephes. De Part. An. 2, p. 32, 16-18 Hayduck]; Theophr. C.P. 3, 17, 3: τω καταψύχειν δπερ ή κόπρος ού ποιεί δια τό ϊμπυρον; 5,14,1: θερμή γάρ ή κόπρος οδσα βοηθεΐ; Galen, De Morb. Caus. 2 (VII, 3 Κ., on sources of heat): έκ σ ή ψ ε ω ς . . . ή κόπρου · έγώ γοϋν οίδα καΐ άναφθέντα ποτέ περιστερών άποπατήματα διασαπέντα; De D i f f i c . Respir. 1, 20 (VII, 811 Κ.): & γάρ οίον αίθαλώδη τε καΐ λιγνυώδη καΐ καπνώδη περιττώματα καλοϋμεν έν τω της θερμασίας γένει, γεώδη είσί ταϋτα πάντα και οίον ήμίπεπτα τω συμφύτω θερμω, καθάπερ καπνός τω πυρί. Posidonius in his collections shrank from no

2

cuius]

detail (cf. O f f . 1, 159: ea Posidonius colligit permulta, sed ita taetra quaedam, ita obscena, ut dictu quoque videantur turpia), and we may perhaps find this tendency in Cleanthes. Cicero here and in 2, 141, expresses himself more delicately. Inest rather than insit (which Heindorf suggested), for Cicero here passes from indirect to direct statement; cf. H. Sjögren in Eranos, 16 (1916), 21-22. respuerit: Goethe emended to respuit, but Piasberg (ed. maior.) explains the subjunctive as = ä 8cv άποπτύση. iam: in a transition; cf. 1, 30: iam de Piatonis inconstantia. venae et arteriae: first differentiated by Praxagoras (W. W. Jaeger in Hermes, 48 (1913), 61-62); for their functions (according to the ancient view (2, 138) et sanguis per venas in omne corpus diffunditur et spiritus per arterias) cf. Sen. N.Q. 3, 15, 1: venae ... et arteriae, illae sanguinis, hae spiritus receptacula·, Plin. N.H. 11, 218: inter hos latent arteriae, id est spiritus semitae; his innatant venae, id est sanguinis rivi\ Galen, De Puls. (XIX, 630 Κ.): αρτηρία έστί σώματος έπίμηκες κυκλικόν . . . άέρα και πνεϋμα ζωτικόν περιέχον, άρτηρία δέ εϊρηται παρά τό τηρειν τόν ζωτικόν άέρα [cf. Soranus ap. Etym. Gud. p. 81]; De Venae Sect. 3 (XI, 153 Κ.): άρέσκει δέ αύτω [sc. Erasistratus] πνεύματος μέν άγγεϊον είναι τήν άρτηρίαν αίματος δέ τήν φλέβα; also Galen's treatise An in Arteriis . .. Sanguis contineatur·, Gell. 18, 10, 9-11: vena est conceptaculum sanguinis ... mixti confusique cum spiritu naturali, in quo plus sanguinis est, minus spiritus; arteria est conceptaculum spiritus naturalis, mixti confusique cum sanguine, in quo plus spiritus est, minus sanguinis; σφυγμός autem est intentio motus et remissio in corde et in arteria naturalis non arbitraria. medicis autem veteribus oratione Graeca ita definitus est: σφυγμός έστιν διαστολή τε

606 madversumque 1 saepe est cum cor animantis alicuius evolsum ita mobiliter palpitaret ut imitaretur 2 igneam celeritatem. Omne igitur quod vivit, sive animal 3 sive terra editum,4 id vivit propter inclusum in eo calorem. Ex quo intellegi debet earn caloris naturam vim habere in se vitalem per omnem mundum pertinentem. 1 anima aduersumque A1 V1PM1, animam aduersumque A V 3 anima Ν 4 editum] dutum B1 taretur add. A

y.ai συστολή άπροαίρετος αρτηρίας καΐ καρδίας; Macrob. Sat. 1, 4, 22: in venis autem et arteriis, quae sunt receptacula sanguinis et spiritus·, also other passages cited by W. A. Oldfather in CI. Philol. 34 (1939), 146-147. micare: of the throbbing of the heart; cf. Ov. F. 3, 36: corque timore micat. Here it is apparently applied to veins as well as arteries; cf. Fat. 15: si cui venae sic moventur is habet febrim\ Ον. M. 6, 389390: trepidaeque . .. micant venae·, 10, 289: saliunt temptatae pollice venae; Pers. 3,107: tange, miser, venas; Sen. Ep. 22, 1: vena tangenda est. quasi . . . igneo motu: cf. igneam celeritatem, below; Plin. N.H. 6, 187: effigiesque caelandas mobilitate ignea·, also, for the notion of speed, the examples in Thes. Ling. Lat. 1 (1935), 284, 80-84. Quasi quidam is a favorite locution in Cicero for "a sort of"; cf. Div. 2, 91 [and Pease's n. (quasi quadam)]. animadversumque . . . est cum: cf. 1, 58, n. (audisse cum . .. anteferret). cor . . . evolsum: the occasion for this was doubtless at the consultation of exta\ cf. Pease on Div. 1, 16, n. (fissum in extis), especially p. 97, with the adjectives spirantia, trepidantia, and erepta, and such passages as Sen. Thyest. 755756: erepta vivis exta pectoribus tremunt / spirantque venae corque adhuc pavidum salit. mobiliter: cf. Div. 2, 129: fieri ut mobiliter animus agitatus. imitaretur: "attain by imitation"; cf. 1, 92, n. (imitari). igneam: cf. Galen, De Anatom. Admin. 1, 8 (II, 615 Κ.): ή καρδία . . . της τ' έμφυτου θερμασίας οίον πηγή τις;; Plin. N . H . 11, 181: huic [sc. cordi] praecipuus

2

ut imi-

calor; palpitat certe et quasi alterum movetur intra animal·, Macrob. Somn. 1, 20, 7: est et haec causa propter quam iure cor caeli vocetur, quod natura ignis semper in motu perpetuoque agitatu est, solem autem ignis aetherii fontem dictum esse retulimus·, K. Reinhardt, Kosmos u. Sympathie (1926), 333. omne . . . quod vivit: he first deals with organic, biological existence, and then, in 2, 25-27, takes up the heat found in minerals, waters, and air. terra editum: on periphrases for vegetable life cf. 1, 4, n. (quae terra pariat). id: otiose; cf. 2, 22, n. (inihil ... id). inclusum . . . calorem: cf. 3, 35: animantis cum calor defecerit tum interire·, Galen, De Tremore, etc. 6 (VII, 614 Κ.): έν τοϋτο πάντες όμολογοΰσιν ώς εσται τι κατά φύσιν έν έκάστω ζ φ ω θερμόν; Tert. Ad Nat. 2, 2: unde et Varro ignem mundi animum facit, ut perinde in mundo ignis omnia gubernet sicut animus in nobis, atqui vanissime. nam cum est, inquit, in nobis, ipsi sumus; cum exivit emorimur. ergo et ignis, cum de mundo per fulgura proficiscitur, mundus emoritur-, Apol. 21: haec Cleanthes in spiritum congerit, quem permeatorem universitatis adfirmat. ex quo intellegi debet: cf. 2, 150: ex quo intellegitur. caloris naturam: a periphrasis for calorem·, cf. 1, 23: animi natura [and n. on natura]; 2, 25: terrena natura·, 2, 136: alvi natura. Yet Schoemann remarks that the Stoic physics regarded heat as a substance, so that this might be rendered "this heat-substance." vim . . . vitalem: ζωτική δύναμις (Diod. 2, 51, 3; Κ. Reinhardt, Poseidonios (1921), 242-244; R. Philippson in Philol. Woch. 54 (1934), 189; M. Pohlenz, Die

607 25 Atque id facilius cernemus toto genere hoc igneo quod tranat omnia subtilius 1 explicate.2 Omnes igitur partes mundi— tangam autem maximas—calore fultae sustinentur.3 Quod primum in terrena natura perspici potest. Nam et lapidum conflictu 4 atque tritu 5 elici ignem videmus et recenti fossione terram fumare 1 suptilius BF 2 explicata B1 5 ritu AlV\ add. V ictu V2N

Stoa, 2 (1949), 107); cf. 2, 83; Sen. N.Q 5, 5, 1-2. As noted by P. Oltramare (ed. of Sen. N.Q. (1929), xxii), Cleanthes placed the vis Vitalis in the heart, Posidonius in the pneuma (air mixed with fire), and Seneca in the spiritus (air). pertinentem: διήκουσαν cf. 1, 36: Zeno .. . aliis autem libris rationem quandam per omnium naturam rerum pertinentem vi divina esse adfectam putat·, Sen. Dial. 12, 8, 3: quisquis formator universi fuit, sive ille deus est potens omnium, sive incorporalis ratio ingentium operum artifex, sive divinus spiritus per omnia maxima ac minima aequali intentione diffusus. 25. quod tranat omnia: an infrequent verb, used by Cicero in Arat. 402 (650). With the thought cf. 2, 24; 2, 28; Lucr. 2, 674-676: haec in corpore condunt / unde ignem iacere et lumen summittere possint / scintillasque agere ac late d i f f e r r e favillam·, Manil. 1, 852-858 [doubtless also from Posidonius]: sunt autem cunctis permixti partibus ignes, j qui gravidas habitant fabricates fulmina nubes / et penetrant terras Aetnamque minantur Olympo / et calidas reddunt ipsis in fontibus undas / ac silice in dura viridique in cortice sedem / inveniunt, cum silva sibi collisa crematur; / ignibus usque adeo natura est omnis abundans. subtilius: cf. Ad Brut. 1, 15, 1: subtilius ut explicem; a favorite word with Cicero, the philosophic works containing ten cases of the positive and seventeen of the comparative. omnes . . . partes mundi: cf. 2, 19: omnibus . .. mundi partibus. These parts are developed in the four elements: terrena natura (2, 25), aqua (2, 26), aer (2, 26-27), and fire (2, 27). calore fultae: a curious metaphor.

3

sustinetur

B1

4

uel

conflictatione

lapidum conflictu: for the lighting of fifes by the clashing of two stones—• sometimes one of pyrites'—cf. Μ. H. Morgan in Harv. Stud, in el. Philol. 1 (1890), 35-38, with additions by A. S. Pease in CI. Philol. 34 (1939), 148; to which add: Plin. N.H. 11, 214; Galen, De Morb. Caus. 2 (VII, 3 K.); loan. Chrys. C. Anom. 11,4 {Patr. Gr. 48, 801); Basil, Hexaem. 1, 7, p. 20 Β Migne; Prud. Cathem. 5, 7-8; Themist. De An. 6, p. 105,17 Heinze; Ambr. Exam. 1,20: in terra ignem repperias, qui ex lapidibus et ferro frequenter excutitur·, Anon. Hermippus, 2,155; Symphos. 76,1-2: semper inest intus, sed raro cernitur ignis; j intus enim latitat, sed solos prodit ad ictus. tritu: Morgan {pp. cit., 19-34) discusses the kindling of fire by the rubbing of sticks (including the bow-drill). Cicero's words, however, seem to make lapidum modify tritu as well as conflictu, and in some authors we may parallel this use; e.g., Galen, De Plac. Hipp, et Plat. 8, 7 (V, 702 Κ.): ού γαρ έκ παρατρίψεως τοϋ κατά τάς άρτηρίας πνεύματος ή θερμασία γεννάται κατά τά των ζώων σώματα, καθάπερ έκτύς έπΐ λίθων τε καΐ ξύλων; Firm. Math. 1, 4, 4: quis ex attritu lapidum scintillam latentis ignis excussit? elici: the fire is thought of as latent in the stone; cf. Soph. Philoct. 296-297: έν πέτροισι πέτρον έκτρίβων μόλις / ϊφην' δφαντον φως [and Suid. s.v. άφαντον φως]; Virg. G. 1, 135: ut silicis venis abstrusum excuderet ignem·, Aen. 6, 6-7: quaerit pars semina flammae j abstrusa in venis silicis·, Philo, De Prov. 1, p. 26 Aucher; Ambr. Exam. 2, 3, 12; Nonn. 37, 68: έγκρυφον αύτολόχευτον άνείρυε λαΐνεον πϋρ. et recenti. . . trahi: quoted by Non.

608 calentem 1 atque etiam ex puteis iugibus aquam calidam trahi, 1

calentem dett. Ven., Non. p. 660 L·., recalentem cett.

p. 410 M. (660 L.) with calentem of the deteriores and the Venice edition, against recalentem of the best mss, and trahit. terram fumare calentem: the end of an hexameter, though probably unintentional, since the matter seems too unimportant to be illustrated by a verse quotation. Such hidden verses are sometimes due to chance; cf. Orator, 189: inculcamus autem per imprudentiam saepe etiam minus usitatos, sed tamen versus. Possible instances will be found in 2,151, where venas penitus abditas simulates the end of a trochaic tetrameter, and 3, 37, where see the note on cur .. orbi. Cicero or his source here confuses evaporation from freshly ploughed or stirred soil with steam or smoke arising from fire. On terrestrial exhalations cf. 2, 118: vaporibus aluntur its qui a sole ex agris tepefactis ... excitantur·, Div. 2, 44, and Pease's n. {anhelitus terrae), citing Tusc. 1, 43; Sen. N.Q. 5, 4, 1; 5, 5, 1; Plin. N.H. 2, 111; 2, 114; to which add: Schol. Ar. Lysistr. 975 [and parallels in Rutherford's n.]; Pacuv. ap. Varr. L.L. 5, 24 (363 Ribbeck): terra exhalat auram ad auroram humidam·, Lucr. 5, 461-464: aurea cum prim um gem mantis rore per herbas / matutina rubent radiati lumina solis / exhalantque lacus nebulam fluviique perennes, / ipsaque ut inter dum tellus fumare videtur·, 6, 476-480; Virg. G. 2, 217-218 [and Servius ad loc.]·, Vitruv. 8, 1, 5; 8, 2, 3: vaporem autem et nebulas et umores ex terra nasci haec videtur efficere ratio, quod ea habet in se et calores fervidos et spiritus inmanes refrigerationesque et aquarum magnam multitudinem·, Lact. De Ira, 10, 20. puteis iugibus: with the phrase cf. Div. 1, 112: haustam aquam de iugi puteo [and Pease's n.]; 2, 31: puteo ... aquae iugis. On springs hot in winter and cold in summer cf. Hippocr. De Nat. Pueri (XXI, 407 Κ.): το κάτω της γης τοϋ μέν χειμώνος θερμόν έστι, τοϋ δέ θέρους ψυχρόν; Hdt. 4, 181: τυγχάνει δέ και άλλο σφι ΰδωρ κρηναϊον έόν, το τον μέν δρθρον γίνεται χλιαρόν, άγορής δέ πληθυούσης

ψυχρότερον, μεσαμβρίη τε έστί καΐ τό κάρτα γίνεται ψυχρόν . . . άποκλινομένης δέ της ήμέρης ύπίεται τοΰ ψυχροϋ, ές ού δύεταί τε ό ήλιος καί τό ΰδωρ γίνεται χλιαρόν· έπΐ δέ μάλλον ιόν ές τό θερμόν ές μέσας νύκτας πελάζει, τηνικαϋτα δέ ζέει άμβολάδην· παρέρχονται τε μέσαι νύκτες καί ψύχεται μέχρι ές ήώ (cf. Antig. Mirab. 144; Ον. Μ. 15, 308-310; Plin. N.H. 2, 228; Sil. Ital. 3, 666-672; Curt. 4, 7, 22; Arr. Anab. 3, 4, 2; Sotion (=Anon. De Aquis mirab.) 19; Vib. Seq. p. 153, 12 Riese); Aristot. Meteor. 1, 12, 348 b 3-5: εν τε ταϊς άλέαις ψυχρά τα κάτω της γης και άλεεινά έν τοις πάγοις; Theophr. fr. 3,16, p. 55 Wimmer: καί τά έκ της γης ΰδατα θερμότερα τοϋ χειμώνος ή τοϋ θέρους δια την αύτήν αίτίαν· ένια γαρ καί άναζεΐ μάλλον; Apoll. Rhod. 3, 225-227: τό μέν ποθι δυομένησιν / θέρμετο Πληιάδεσσιν, άμοιβηδίς δ' άνιούσαις / κρυστάλλω ϊκελον κοίλης άνεκήκιε πέτρης; Lucr. 6, 840-847: frigidior porroin puteisaestate fit umor, j rarescit quia terra calore et semina siquae / forte vaporis habet proprii, dimittit in auras, j quo magis est igitur tellus e f f e t a calore, j fit quoque frigidior qui in terrast abditus umor. / frigore cum premitur porro omnis terra coitque / et quasi concrescit, fit scilicet ut coeundo / exprimat in puteos si quem gerit ipsa calorem\ Diod. 1, 41: Οίνοπίδης δέ ό Χϊός φησι κατά μέν την θερινήν ώραν τά ΰδατα κατά τήν γήν είναι ψυχρά, τοΰ δέ χειμώνος τουναντίον θερμά, καί τοΰτο εΰδηλον έπΐ τών βαθέων φρεάτων γίνεσθαι· κατά μέν γάρ τήν άκμήν τοϋ χειμώνος ήκιστα τό ΰδωρ έν αυτής ύπάρχειν ψυχρόν, κατά δέ τά μέγιστα καύματα ψυχρότατον έξ αυτών ύγρόν άναφέρεσθαι [cf. Sen. N.Q. 4 a, 2, 26]; 17, 50, 4-5; Mela, 1, 39; Sen. N.Q. 6, 13, 3: hiberno tempore, cum supra terram frigus est, calent putei ... quia illo se calor contulit superiora possidenti frigori cedens·, Schol. Arat. 956-957, p. 520 Maass: οί ποιηταΐ αστειευόμενοι ένίας τών πηγών θερμόν ρεΐν χειμώνί φασι, θέρει δέ ψυχρόν; Galen, De Humor. 3, 3 (XVI, 362 Κ.): δσα ΰδατα τοΰ μέν χειμώ-

609 et id maxime fieri temporibus hibernis, quod magna vis terrae cavernis contineatur caloris eaque hieme sit densior ob eamque causam calorem insitum in terris contineat artius. 10 26 Longa est oratio 1 multaeque rationes quibus doceri possit omnia quae terra 2 concipiat 3 semina quaeque ipsa ex se 4 generata stirpibus 1

ratio M1

2

quae terra (quae add. Β)

νος θερμά έστι, τοϋ δέ θέρους ψυχρά; Aristid. Or. 18, p. 412 Dindorf: θέρους μέν ψυχρότατον δν αυτί) αύτοϋ, χειμώνος δέ ώς ήπιώτατον γιγνόμενον; Alex. Aphrod. Prob/. 1, 56, p. 19 Ideler, on the topic δια τί το φρεατιαϊον ΰδωρ έν χειμώνι θερμόν έστιν, έν δέ τω θέρει ψυχρόν; id., in Meteor. 1, 12, ρ. 50, 27-30 Hayduck; 4, 5, p. 202, 32-34; Adamant. De Vends, p. 31, 6-7 Rose: πόθεν δέ καΐ τά φρέατα κατά χειμώνος ώραν έχλιαίνετο, εί μή ή γή πυρός ήν δοχεϊον καΐ οίκητήριον [and Κ. Reinhardt, Poseidonios (1921), 119, n. 2]; Macrob. Sat. 7, 8, 10: usu tibi, Albine, compertum est aquas, quae vel de altis puteis vel de fontibus hauriuntur, jumare hieme, aestate frigescere·, Olympiod. in Meteor. 1, 4, p. 38, 12-13 Stüve; 1, 10, p. 90, 31-91, 1; Bede, De Loc. Sanct. 9, p. 314 Geyer; Eustrat. in Anal. post. 2, 15, p. 231, 14-15 Hayduck; F. Bacon, De Colore et Frigore (1826 ed.), p. 173; id., Nat. Hist. 9, no. 885; also certain other references collected by H. Ohler, ed. of Paradoxogr. Florentinus, De Aquis mirab. (1913), 41, 19. The relative change in temperature of the water is, ol course, largely determined by the temperature of the outside air with which it is compared, that being warmer in summer and colder in winter. vis: cf. 1, 54: infinita vis . .. atomorum·, Plin. N.H. 35, 177: ignium vim magnam. J. Forchhammer (Nordisk tidskrift for filologi, 5 (1880), 37), following some deteriores and the ed. Romana, wished to emend the order to magna vis caloris, but the interlocking order vis terrae cavernis ... caloris, though somewhat poetic, is still defensible. With terrae cavernis cf. 2, 151. eaque: must refer to terrae rather than to vis.

3

concipit A1

4

se ex ipsa Ν

densior . . . artius: the earth, more impervious in winter when chilled or frozen, acts as a non-conductor to prevent the escape of heat, somewhat as a blanket of cloud may do. 26. longa . . . oratio: cf. 2, 3; Legg. 3,40: nec est umquam longa oratione utendum; Fin. 4,44: nec tua mihi oratio longa videri potest·, O f f . 2, 20: si longior fuerit oratio-, Tim. 30: ne . . . longior ponatur oratio-, also 1, 19, above: longum est ad omnia. multaeque rationes: cf. O f f . 2, 84: multis rationibus caveri potest. concipiat semina: cf. Div. 2, 68: conceptum esse semen. ipsa ex se generata: Mayor explains this of the spontaneous generation of which Aristotle speaks; e.g., De An. 2, 4, 415 a 27-28; Hist. An. 5, 1, 539 a 15-21: κοινών μέν οδν συμβέβηκε καΐ έπΐ των ζφων, ώσπερ καΐ επί των φυτών· τά μέν γάρ άπό σπέρματος έτέρων φυτών, τά δ' αυτόματα γίνεται, συστάσης τινός τοιαύτης άρχής, καΐ τούτων τά μέν έκ της γης λαμβάνει την τροφήν, τά δ' έν έτέροις έγγίνεται φυτοΐς, ώσπερ εϊρηται έν τη θεοί ρ ία τη περί φυτών; 5, 19, 551 a 1-8 [on animals spontaneously generated]; 6, 15, 569 a 11-30 [spontaneous generation of fishes]; De Gen. An. 1,1, 715 b 26-30 [of plants]: τά μέν γάρ έκ σπέρματος γίνεται, τά δ'ώσπερ αΰτοματιζούσης της φύσεως, γίνεται γάρ ή της γης σηπομένης ή μορίων τινών έν τοις φυτοϊς. ένια γάρ αυτά μέν ού συνίσταται καθ' αύτά χωρίς, έν έτέροις 8' έγγίνεται δένδρεσιν, οίον ό ίξός; and various other Aristotelian passages on spontaneous generation; Theophr. H.P. 2, 1: αΐ γενέσεις των δένδρων καΐ ολως τών φυτών ή αύτόμαται ή άπό σπέρματος ή άπό ρίζης ή άπό παρασπάδος . . . τούτων δέ ή μέν αυτόματος

610

infixa contineat ea temperatione 1 caloris et oriri 2 et augescere. Atque aquae 3 etiam admixtum esse calorem primum ipse liquor aquae 4 declarat [effusio],5 quae 6 neque conglaciaret frigoribus neque nive pruinaque concresceret, nisi eadem se admixto calore 1 temporatione Β1 2 ori B1 3 aquae om. Ν 4 liquor tum aquae VN effusio Affl-PVN, del. H2, Hein., et effusio dett. Hein., effusaeque B1, effusae 6 quae] aquae V1 quae B2FM, et fusio Cron.

5

πρώτη τις, αί δέ άπό σπέρματος καΐ ρίζης φυσικώταται δόξαιεν όίν; 3, 1, 4. The two types of plant, then, to which Mayor believes that Cicero refers are most of the spermatophytes and, as an example of other plants, epiphytes and parasites, such as the mistletoe, of which Virg. Aen. 6, 206, says quod non sua seminat arbos. Yet a quite different—and I believe more likely—explanation is that stirpibus is an ablative rather than a dative governed by infixa. The meaning will then be, as Rackham renders, "all the seeds that earth receives in her womb, and all the plants which she spontaneously generates and holds fixed by their roots in the ground"—for such periphrases for vegetable life cf. 1, 4, n. (quae terra pariat). ea: on such pleonastic pronouns cf. 2, 22, n. (nihil ... id). temperatione caloris: cf. 2, 28; 2, 49: solis tum accessus modici tum recessus et frigoris et caloris modum temperant·, 2, 31: etesias, quorum flatu nimii temperantur calores. oriri et augescere: cf. 2, 28: et nasci sit necesse et augescere·, Aristot. De An. 2, 4, 416 a 9-15: δοκεϊ δέ τισιν ή τοϋ πυρός φύσις απλώς αίτια της τροφής καΐ την αυξήσεως είναι . . . τό δέ συναίτιον μέν πώς έστιν, ού μην απλώς γε αίτιον, άλλα μάλλον ή ψυχή. admixtum esse calorem: cf. admixto calore, below. primum: resumed by atque etiam maria, below. liquor: "liquidity"; cf. Lucr. 1, 453454: pondus uti saxis, calor ignist, liquor aquai, j tactus corporibus cunctis, intactus inani; Plin. N.H. 33, 99. [effusio]: ms evidence points to effusio,

a word used by Cicero, but here demanding a connective to join it to liquor. The attempts of Gronovius, Madvig, Plasberg, and others to read et fusio create confusion, as Mayor points out, by interposing between antecedent and relative another noun of the same gender. We may well suppose effusio a gloss upon the correct but rather infrequent use of liquor·, cf. J. Jortin, Misc. Obs. upon Authors anc. and mod. 2 (1732), 75; H. Sauppe, Ausgew. Sehr. (1896), 212; and others. conglaciaret: intransitively elsewhere only in a letter of Caelius (Fam. 8, 6, 4): Curioni nostra tribunatus conglaciat; for transitive cases see Eleg. in Maecen. 1,101: conglaciantur aquae·, Plin. N.H. 2, 152: grandinem conglaciato imbre gigni; Amm. Marc. 30, 5, 14: per tractus conglaciari frigoribus adsuetos. frigoribus: "different kinds of cold." Cicero often uses the plural of this word and of calor in a concrete sense; cf. 2, 101; 2, 120; 2, 151; O f f . 2, 13; Fam. 5, 10 b. nive pruinaque: cf. 1, 24: pars obriguerit nive pruinaque·, in Lucr. 3, 20: nix acri concreta pruina the ablative is causal; cf. Virg. G. 2, 376: frigora nec tantum cana concreta pruina\ in Plin. N.H. 36, 162, a different construction is used: umorem hunc terrae quadam anima crystalli modo glaciari et in lapidem concrescere manifesto adparet. Here, while frost might perhaps be causal, snow, grammatically coordinate with it, appears modal, and J. H. Swainson (ap. Mayor ad loc.) compares Ον. M. 5, 673-674: alteraque alterius rigido concrescere rostro j ora videt; perhaps cf. also the examples of the "ablativus resultativus" discussed by R. C. Gold-

611

liquefacta et dilapsa diflunderet; itaque et aquilonibus reliquisque frigoribus adiectis durescit umor, et idem 1 vicissim mollitur tepefactus et tabescit calore. Atque etiam maria agitata ventis ita tepescunt 2 ut intellegi facile possit in tantis illis umoribus esse inclusum calorem; nec enim ille externus et adventicius habendus est tepor, sed ex intumis maris partibus agitatione excitatus,® quod nostris quoque corporibus contingit cum motu 4 atque exercitatione recalescunt. Ipse 5 vero aer, qui natura est maxime 1 et idem in ras. Β 2 tepescit Η 3 uel excitus V2 5 ipse . . . expers caloris add. in mg. Ν cummo A1

Schmidt, Paulinus' Churches at No/a (1940), 166. One might render: "would not congeal in the form of snow and frost." In the two ««^ae-clauses we thus have three forms of water hardened by cold: ice, snow, and frost. concresceret: cf. Ac. 2, 100: sciret aquam nigram esse, unde ilia [sc. nix] concreto esset. aquilonibus . . . durescit: water and earth are thought of as. hardened by the north wind and melted by the south; cf. Anth. Pal. 9, 754: ε'ίπ' άγε μοι, κρύσταλλε, λίθω πεπυκασμένον ΰδωρ, /τίς πήξεν; Βορέης. ή τίς ϊλυσε; Νότος. adiectis: cf. 2, 144: adiectae voces·, Lucr. 1, 689: adiectu tangere tactus·, 4, 673: adiectus odoris. tabescit calore: cf. Lucr. 6, 964 [so/]: exstructasque ttives radiis tabescere cogit·, Liv. 21, 36, 6: fluentemque tabem liquescentis nivis. maria . . . tepescunt: cf. Aristot. Probl. 38, 2, 966 b 26-27: πότερον δτι ή θάλαττα θερμή καΐ αύχμώδης έστί δια τήν άλμην; Min. Fei. 18, 3: Britannia sole deficitur, sed circumfluentis maris tepore recreatur·, Plut. Aetiaphys. 8: δια τί των άλλων ύγρών έν τω κινεϊσθαι καί στρέφεσθαι ψυχομένων, τήν θάλατταν όρώμεν έν τω κυματοϋσθαι θερμοτέραν γιγνομένην . . . τήν δέ της θαλάττης σύμφυτον οδσαν θερμότητα έκριπίζουσι μάλλον οί άνεμοι και τρέφουσι; μαρτύρια δέ της θερμότητος ή διαύγεια καΐ τό μή πήγνυσθαι, καίπερ οδσαν γεώδη καΐ βαρεϊαν.

4

commotu

BlFxy

externus et adventicius: coupled in Div. 2, 120; 2, 126; Fin. 5, 59; Eugipp. Vit. Sev. 35,1. nostris . . . corporibus: for warming up by exercise cf. Hippocr. Regimen, 3, 68; Galen, De Morb. Caus. 2 (VII, 4 K.). Plat. Tim. 88c-89 a compares human exercises with the motions of the universe. vero: awkwardly used three times in two sentences. aer . . . frigidus: the opposite of the Aristotelian view {De Gen. et Corr. 2, 3, 330 b 3-5; Meteor. 4, 1, 379 a 27-32; [De Mundo,] 2, 392 b 5-6); cf. Galen, De Simpl. Med. Temp. 2, 20 (XI, 510 K.): 'Αριστοτέλους μεν και των υπ* αΰτοδ θερμόν ύπολαμβανόντων είναι τον αέρα, των δ' άπό της στοάς ψυχρόν; and for other testimony to the Stoic view cf. Sen. N.Q. 2, 10, 4: natura enimaerisgelida est; Ep. 31,5: sine adiutorio ignis nihil calidum est, nihil sine aere frigidum; Plut. De primo Frig. 9, 948 d: Στράτων καΐ οί Στωικοί τάς ουσίας τίθενται των δυνάμεων, οί μέν Στωικοί τ φ άέρι τό πρώτως ψυχρόν άποδιδόντες, 'Εμπεδοκλής δέ καΐ Στράτων τ φ ΰδατι; 17, 952 c: Χρύσιππος οίόμενος τον άέρα πρώτως ψυχρόν είναι; De Stoic. Repugn. 43, 1053 f: τόν άέρα φύσει ζοφερόν είναι λέγει, καΐ τούτω τεκμηρίω χρήται τοϋ καΐ ψυχρόν είναι πρώτως; Diog. L. 7, 137 [the view of Zeno]: τό μέν πυρ τό θερμόν, τό δ' ΰδωρ τό ύγρόν, τόν τ' άέρα τό ψυχρόν, και τήν γήν τό ξηρόν; Clem. Protr. 1, 5, 1: τήν άέρος άπηνή ψυχρότητα.

612

frigidus, minime est expers 1 caloris. 27 Ille vero et multo quidem calore admixtus est; ipse 2 enim oritur ex respiratione aquarum; earum enim quasi vapor quidam aer habendus est, is autem existit motu eius caloris qui aquis continetur,3 quam similitudinem cernere possumus in his aquis quae effervescunt 4 subditis 5 ignibus. Iam vero reliqua quarta 6 pars mundi, ea e t 7 1 expers (ers in ras.) Β 2 ipse uero Ν 3 conti continetur Ν 4 ferues5 subditis V*N, subitis cunt P, eis feruescunt AVXN, uel efferu; F 2 AHPV1 6 quarta om. Ν 7 ea et] uel et V2 BFM, subiectis deft.

minime est expers caloris: cf. Sen. N.Q. 2, 10, 2-4; 3, 10, 4: non tantum aer in ignem transit sed numquam sine igne est (detrahe Uli calorem; rigescet, stabit, durabit ur). 27. ille vero, etc.: cf. 1, 86: ille vero·, 2, 4: ilium vero·, Div. 2, 114 (even closer to the present sentence): ille vero et ea quidem; 2, 133: ille vero; O f f . 1, 89: ilia vero. This clause (ille .. . admixtus est) was condemned by D. Ruhnken as repeating the previous one (ipse ... caloris), but is well defended by P. Stamm, De Μ.Τ. Cie. Lib. de D. Ν. Interpolationibus (1873), 32-33, as representing the warmth of the discussion. calore admixtus: cf. Lucr. 3, 233: mixta vapore. oritur ex respiratione aquarum: cf. 2, 84: ex terra aqua, ex aqua oritur aer, ex aere aether; 2, 117. W. A. Heidel (Harv. Stud, in el. Pbilol. 22 (1911), 134) remarks that vapor was often conceived as breath, and that earth and sea were thought of as breathing, exhaling warm vapors and receiving back cooling showers; cf. Od. 5, 469: αΰρη 8' έκ ποταμού ψυχή πνέει ήόοθι πρό; Hdt. 2, 19; 2, 27; Aristot. De Gen. et Corr. 2, 3, 330 b 4: ό δ'άήρ θερμό ν καΐ ύγρόν (οίον άτμίς γάρ ό άήρ) Chrysippus ap. Stob. 1, 184-185 Wachsmuth: άπό δέ τοϋ ΰδατος τον άέρα έξήφθαι καθάπερ έξατμισθέντα καΐ περικεχύσθαι σφαιρικώς; Philo, De Aet. Mundi 110: ή μέν οδν προσάντης οδός άπό γης άρχεται· τηκομένη γάρ εις ΰδωρ λαμβάνει την μεταβολήν, τό δ' ΰδωρ έξατμιζόμενον εις άέρα, ό δ' άήρ λεπτυνόμενος εις πϋρ;

Aet. Ρlac. 1, 3, 11 (Doxogr. Gr.* 284): Ηράκλειτος και "Ιππασος . . . άναχαλωμένην τήν γην ύπό τοϋ πυρός φύσει ΰδωρ άποτελεϊσθαι, άναθυμιώμενον δέ άέραγίνεσθαι; Sen. N.Q. 2,10,2: terrenas exhalationes; 2, 10, 3: terr arum halitu, qui multum secum calidi a f f e r t ; also other cases cited by E. Goldmann in CI. Quart. 36 (1942), 51-52. Galen, De Simpl. Med. Temp. 2, 20 (XI, 510 K.) says: άέρα γάρ άπαντα θερμόν ύπάρχειν τήν φύσιν, ώς δήλοι καί ή γένεσις αΰτοϋ. λεπτυνθέν οΰν καΐ λυθέν ύπό θερμότητος ΰδωρ άέρα γίγνεσθαι. Respiratio apparently only here = άναθυμίασις. On the plural of aqua cf. 2, 118; M. P. Cunningham in Class. Pbilol. 44 (1949), 11. vapor: cf. 2, 118: stellae ... terrae, maris, aquarum .. . vaporibus aluntur iis qui a sole ex agris tepefactis et ex aquis excitantur. quam similitudinem: "the likeness of which"; a form of attraction especially used with similitudo; cf. R. KiihnerC. Stegmann, Ausf. Gram. d. lat. Spr. 2, l 2 (1912), 65, who cite Fin. 5, 42; O f f . 1, 14 [where see Holden's n.]; De Or. 2, 53; 3, 56. Cf. also 3, 8: earn facultatem. subditis ignibus: Plasberg's objection that Cicero nowhere else uses this verb in this sense may be met by two answers: (1) that he, like any other writer, must be allowed occasional semel dicta; and (2) that he uses the verb in other senses, e.g., Fam. 10, 21 a. Mss V2· and Ν here attest subditis, and subitis of the other chief mss is nearer to it than is subiectis of some deteriores. Cf. also Ον. M. 9, 233-234: quo flamma minis-

613 ipsa tota natura fervida est et ceteris naturis omnibus salutarem 1 inpertit et vitalem calorem. 28 Ex quo concluditur, cum omnes mundi partes sustineantur calore,2 mundum etiam ipsum simili parique natura in tanta 3 diuturnitate 4 servari, eoque 5 magis quod intellegi debet calidum illud atque igneum ita in omni fusum 6 esse natura, ut in eo 7 insit procreandi vis et causa gignendi, a quo et animantia omnia et ea, quorum stirpes terra continentur et nasci sit necesse et augescere. 11 29 Natura est igitur quae contineat mundum omnemeum4

1 salutem Η diurnitate Μ

2 6

calorem A {del.) H\?) V^F1 6 fusus N 1 eoquem Β 1

tro subdita·, F. 4, 856: subdita flamma rogo est·, Liv. 8, 30, 8: hostilia arma subdito igne concremavit; Val. Max. 9, 2, ext. 9: subditis ignibus; Sen. H.F. 366: subdita tectis face; Thy. 59: ignibus iam subditis; Plin. N.H. 34, 89: igni subdito; Amm. Marc. 14, 7, 6: ignibus subditis; 17, 1, 7: flammis subditis exurebat. quarta pars mundi: i.e., the element of fire, both the ignis artificiosus (πϋρ τεχνικόν; 2,57) and hie noster ignis (πϋρ άτεχνον; 2, 41). ea: pleonastic; cf. 2,22, n. ( n i h i l . . . id). natura fervida: corresponding to natura . .. frigidus (2, 26), this would mean "fiery by nature." ceteris naturis: the other elements, salutarem . . . et vitalem: coupled in 2, 41; 2, 117. 28. mundum ipsum: the whole universe as contrasted with its various parts; cf. 2, 29; 2, 58; 2, 80; 2, 86. simili parique: cf. 2, 153: vita ... par et similis deorum. Mayor thinks the phrase here allows for the distinction between fire and ether or between the two types of fire (as in 2, 41). M. van den Bruwaene (La theol. de Cie. (1937), 87, η. 2) would compare with this passage Sext. Emp. Adv. Phys. 1,120: ώστε έπεί καΐ ό κόσμος ύπό φύσεως διοικείται πολυμερής καθεστώς, εϊη όίν τι έν αύτω το κυριεϋον και το προκαταρχόμενον των κινήσεων. in tanta diuturnitate: cf. 2, 51 and 2, 95: in omni aeternitate.

7

3 in tanta (del.) in tanta Ν eos B 1

intellegi debet: cf. 2, 24. calidum . . . atque igneum: cf. 2, 23: omne quod est calidum et igneum. in omni fusum . . . natura: cf. 2, 18: qui est fusus in corpore. procreandi . . . gignendi: the male and female generative principles; cf. Aristot. De Gen. An. 2, 3, 736 b 33-737 a 1: πάντων μέν γαρ έν τω σπέρματι ένυπάρχει, δπερ ποιεί γόνιμα είναι τά σπέρματα, το καλούμενον θερμόν. τοϋτο δ' ού πϋρ ούδέ τοιαύτη δύναμίς έστιν, άλλα τό έμπεριλαμβανόμενον έν τω σπέρματι και έν τω άφρώδει πνεΰμα καΐ ή έν τω πνεύματι φύσις, άνάλογον οδσα τω των άστρων στοιχείφ. Cf. also the Stoic idea of the λόγος σπερματικός of the universe and its activity in creation; Ε. V. Arnold, Rom. Stoicism (1911), 161-162. The necessity of heat as a concomitant of birth and growth is here taken to show that it possesses generative power, remarks Mayor. stirpes terra continentur: for periphrases for vegetable life cf. 1, 4, n. (quae terra pariat); 2, 83: ea quae a terra stirpibus continentur. May Cicero faintly suggest by this expression the language of the law? Cf. Sen. N.Q. 2, 1, 2: ut iurisconsultorum verbo utar, de omnibus quae solo continentur [and other instances cited in Ties. Ling. Lat. 4 (1909), 707, 56-60], 29. natura est igitur: Mayor points out that the prominent position of natura implies that it followed an argu-

614

que 1 tueatur, et ea quidem non sine sensu atque ratione. 2 Omnem enim naturam 3 necesse est, quae 4 non solitaria sit neque simplex 1 e u m quae B 1 ut add. M2

2

ratione atque sensu Ρ

ment, such as we find in 2, 82: dicimus natura constare ... mundum, and also in Sext. E m p . Adv. Phys. 1, 81, t o p r o v e that the unifying principle o f the world is a φύσις or organic structure, and not a mere έξις, or attraction of forces, and he would either assume that part of the argument has here been lost or else emend to est igitur ignea quaedam natura or the like. But Piasberg (eti. maior.) rejoined that natura est igitur refers to the whole argument to the effect that there is s o m e natura by which the universe is held together, and it is added that that nature is not without sensation and reason; cf. also I. Heinemann, Poseidonios' metaph. Sehr. 2 (1928), 178; Μ . Pohlenz in Gott. gel. Anχ. (1922), 170, η. 2 ; a n d especially Sext. E m p . Adv. Phys. 1, 838 5 : ού τοίνυν ύπό ψιλής έξεως ό κόσμος συνέχεται, εί δέ μή ύπό ταύτης, πάντως ύπό φύσεως . . . άνάγκη Spa ύπό της αρίστης αύτόν φύσεως συνέχεσθαι, έπεί καΐ περιέχει τάς πάντων φύσεις, ή δέ γε τάς πάντων περιέχουσα φύσεις καΐ τάς λογικάς περιέσχηκεν, άλλα και ή τάς λογικάς περιέχουσα φύσεις πάντως έστί λογική- ού γαρ οΐόν τε τό δλον του μέρους χείρον είναι, άλλ' εί άριστη έστί φύσις ή τον κόσμον διοικούσα, νοερά τε έσται καΐ σπουδαία και, άθάνατος. τοιαύτη δέ τυγχάνουσα θεός έστιν. N o t all of the present sentence is Posidonian in source, according to K . Reinhardt, Poseidonios (1921), 226, and n. 1, w h o judges by comparison with Sextus E m p i r i c u s ; cf. W. A x in Gotting. Gel. Αηχ. 201 (1939), 4 1 ; and, in opposition, M . van den Bruwaene, La theol. de Cie. (1937), 88, n. 1. F o r the use o f natura = " a n organic creative p o w e r , " cf. Reinhardt, op. eit., 2 4 1 ; for its control o f the world Sen. N.Q. 3, 15, 1: placet natura regi terram. c o n t i n e a t : rendering συνέχω, a Stoic

3

naturam quae M l

4

quae M 1 ,

term expressing the organic unity of the world, as in 2, 8 3 ; 2, 115-117; the passage o f Sextus just q u o t e d ; a l s o Aristot. Phys. 5, 3, 227 a 15-17; Plut. Comm. Not. 49, 1085 c - d : γην μέν γάρ εις άεΐ καΐ υδωρ οΰθ' έαυτά συνέχειν οΰθ' έτερα; Stoic. Repugn. 43, 1053 f ; Julian, Or. 4 , 1 3 7 c ; 157 a ; Alex. A p h r o d . De An. p. 131, 8 Bruns ( = S. V.P. 2, no. 448): έν τ ι συνέχει τόν τε σύνολον κόσμον άμα τοις έν αύτω και καθ' έκαστον των έπΐ μέρους σωμάτων έστί τ ι δ συνέχει. Continet .. . tuetur of H a doardus need not be here adopted, despite R . Mollweide in Wien. Stud. 35 (1913), 317.

mundum omnem: cf. 2, 29, n. (mun-

dum ipsum). o m n e m . . . n a t u r a m : " e v e r y type o f o r g a n i s m " ; perhaps cf. 2, 89: ea natura-, here awkwardly used in a different sense f r o m natura in the preceding sentence. With the thought cf. Sext. E m p . Adv. Phys. 1, 102: πάσης γάρ φύσεως και ψυχής ή καταρχή της κινήσεως γίνεσθαι δοκεΐ άπό ήγεμονικοϋ; 1, 119: ένπαντί πολυμερεΐ σώματι και κατά φύσιν διοικουμένω έστι τι κυριεϋον, καθό καί εφ' ήμών μέν ή έν καρδία τοϋτο τυγχάνειν άξιοϋται ή έν έγκεφάλω ή έν &λλω τινί μέρει τοϋ σώματος, έπΐ δέ των φυτών ού κατά τόν αύτόν τρόπον, άλλ' έφ' ών μέν κατά τάς ρίζας, έφ' ών δέ κατά την κόμην, έφ' ών δέ κατά τόν έγκάρδιον. s o l i t a r i a . . . s i m p l e x : one of those alliterative pairs so dear to Latin writers. F o r the contrast o f solitaria a n d iuncta cf. Am. 83: solitaria ... coniuncta et consociata cum altera. J . N . M a d v i g (3 ed. of Fin. (1876), lxv, n. 1) blames Cicero for not saying quae esset e pluribus partihus composita, yet Plasberg (ed. maior.) correctly remarks that the meaning here seems clear enough.

615

sed cum alio iuncta atque conexa, habere aliquem in se 1 principatum, ut in homine 2 mentem, in belua quiddam simile mentis, unde oriantur rerum adpetitus. In arborum 3 autem et earum rerum quae gignuntur e terra radicibus inesse principatus putatur. Principatum autem id dico quod Graeci ήγεμονικόν4 vocant, 1 in se aliquem Μ 2 hominem N B BF, egemonicon APVNM, egemini con Η

principatum: cf. 1, 35: menti divinum tribuitprincipatum·, 1, 39: eiusipsiusprincipatum qui in mente et ratione versetur·, 2, 30; Τ use. 1, 20: Plato triplicem finxit animum, cuius principatum, id est rationem, in capite sicut in arce posuit. Sen. Ep. 92, 1, and Tert. De An. 14; 15, call this principale. For the meaning see the note on ήγεμονικόν below; Waszink on Tert. De An. 15,1. homine . . . belua . . . arborum: part of the Posidonian scale of existence, more fully developed in 2, 33-34, which in full form provides for gods with recta ratio, men with ratio, brutes with sensus, mot us, and adpetitus, and plants, which nature alendo atque augendo tueretur (2, 33); cf. K. Schindler, Die stoische Lehre v. d. Seelenteilen u. Seelenvermögen, usw. (1934), 83. mentem: attracted into the case of principatum·, cf. the attraction of Sospitam (1,82), te{ 1,86), and Madvig on Fin. 2,88. simile mentis: cf. Aristot. Hist. An. 8, 1, 588 a 18-31: ενεστι γαρ έν τοις πλείστοι? και των άλλων ζώων ί'χνη των περί τήν ψυχήν τρόπων, άπερ έπί των ανθρώπων ϊχει φανερωτέρας τάς διαφοράς [and he specifies various affections] . . . καΐ της περί τήν διάνοιαν συνέσεως ϊνεισιν έν πολλοίς αυτών ομοιότητες . . . ώς γάρ έν άνθρώπω τέχνη και σοφία καΐ σύνεσις, οΰτως ένίοις των ζώων έστί τις έτέρα τοιαύτη φυσική δύναμις; Fin. 5, 38: sunt autem bestiae quaedam in quibus inest aliquid simile virtutis, ut in leonibus, ut in canibus, in equis, in quibus non corporum solum, ut in suibus, sed etiam animorum aliqua ex parte motus quosdam videmus·, Sen. Dial. 3, 3, 6: multa animalia humanis affectibus carent, habent autem similes Ulis quosdam inpulsus·, Ep. 121, 19; Dio Chrys. 12, 35; Chalcid. in Tim. 217: habent quippe etiam muta vim

3

arborem B l

4

hegemoni con

animae principalem qua discernunt cibos; imaginantur, declinant insidias, praerupta et praecipitia supersiliunt, necessitudinem recognoscunt, non tarnen rationabilem, quin potius naturalem. solus vero homo ex mortalibus principali mentis bono, hoc est ratione, utitur, ut ait idem Chrysippus·, Porphyr. De Ab st. 3, 6; Nemes. De Nat. Horn. {Patr. Gr. 40, 585 c): έκάστω φυσικήν ού λογικήν ένέβαλε σύνεσιν; Ε. V. Arnold, Rom. Stoicism (1911), 187-188. rerum adpetitus: cf. O f f . 2, 18: appetitionesque, quas Hit [sc. Graeci nominant] όρμάς; and below, 2, 34; 2, 58; 2, 122; 3, 33; Tusc. 1, 56: si nihil haberet animus hominis nisi ut appeteret aut fugeret, id quoque esset ei commune cu?n bestiis. A. Yon (ed. of De Fato (1933), 40-41) points out that Cicero renders όρμή both by the abstract singular adpetitus, by its more concrete plural, and by the concrete adpetitio, and cites numerous examples; cf. also R. Theiler, De Usu Vocab. apud Cie. et Sen. (1914), 76; Μ. Ο. Lissu, Et. sur la langue de la phil. morale che% Cie. (1930), 84-85; A. Pittet, Vocab. phil. de Seneque, 1 (1937), 103. arborum: woody and herbaceous plants in common have the principatus in the roots; cf. Aristot. Part. An. 4, 7, 683 b 18-20: άπαντα δέ τα οστρακόδερμα, καθάπερ τά φυτά, κάτω τήν κεφαλήν ϊχει. τούτου δ' αίτιον 6τι κάτωθεν λαμβάνει τήν τροφήν, ώσπερ τά φυτά ταϊς ρίζαις [but cf. W. Κ. Kraak in Mnemos. 3 Ser., 10 (1942), 251-262]; Sext. Emp. Adv. Phys. 1, 119 [quoted on omnem .. . naturam, above], quae gignuntur e terra: cf. 1, 4, n. {quae terra pariat); Eus. Pr. Ev. 7, 4, 2: τά άπό γης βλαστήματα. ήγεμονικόν: principatus·, ήγεμών:

616

quo nihil in quoque 1 genere nec potest nec debet esse praestantius. Ita 2 necesse est illud etiam 3 in quo sit totius naturae principatus esse omnium optumum omniumque rerum potestate dominatuque dignissimum. 30 Videmus autem in partibus 4 1 quoque] quo PVN, quoquo Η tribus A1 V1

princeps; cf. H. Wagenvoort in Philologus, 91 (1936), 344. On the use of the term cf. Zeno ap. Nemes. Nat. Horn. p. 96 (.S.V.F. 1, no. 143; cf. no. 150); Philodem. De Piet. 16, p. 83 Gomperz (S. V.F. 2, no. 910 = 3, no. 33 = Doxogr. Gr 549): τινάς δέ των Στωικών φάσκειν δτι το ήγεμονικόν έν τη κφαλη, φρόνησιν γάρ είναι . . . Χρύσιππον δ'έν τω στήει τό ήγεμονικόν ϊναι κάκεΐ τήηναν γεγονένα φρόνησιν οδσαν [cf. Cornut. N.D. 20]; Aet. Ρlac. 4, 4, 4; 4,5 (cf. [Galen,] Hist. Phil. 28 (XIX, 315 Κ.)): περί του ήγεμονικοΰ. Πλάτων Δημόκριτος έν δλη τη κεφαλή. Στράτων έν μεσοφρύω. Ερασίστρατος περί τήν μήνιγγα τοϋ έγκεφάλου . . . 'Ηρόφιλος έν τη τοϋ έγκεφάλου κοιλία . . . Παρμενίδης και 'Επίκουρος έν δλ(ρ τ φ θώρακι, οί Στωικοί πάντες έν δλη τη καρδία ή τω περί τήν καρδίαν πνεύματι [the views of others follow]; 4, 11, 1; 4, 21, 1-4; Philo, De spec. Leg. 1, 213: καρδίαν οΰτε έγκέφαλον, τοϋ ήγεμονικοΰ τω έτέρω τούτων ένδιαιτωμένου; Soran. Vit. Hippocr. (XXIII, 854 Κ.); Arr. Epict. 1, 15, 4; Μ. Aurel. 5, 11; Galen, Ρlac. Hipp, et Plat. 3, 8 (V, 358 Κ.): Χρύσιππος έν τω περί τοϋ της ψυχής ήγεμονικοΰ; 8, 1 (V, 654, 655 Κ.); De Sympt. Caus. 1, 1 (VII,, 86 Κ.); De Loc. ä f f . 3, 7 (VIII, 167 Κ.); Medicus, 11 (XIV, 710 Κ.); Hist. Phil. 4 (XIX, 238 Κ.); 26 (XIX, 310 Κ.): Ά λ κ μαίων έν τω έγκεφάλω φησίν είναι το ήγεμονικόν; 27 (XIX, 313 Κ.); Sext. Emp. Pyrrhon. 1, 128; Tert. De An. 14; 15; De Res. Carnis, 15; Athen. 15, 687 f; Diog. L. 7, 159 [of Zeno]: ήγεμονικον δ' είναι το κυριώτατον της ψυχής, έν φ αί φαντασίαι καί αι όρμαί γίνονται καΐ δθεν ό λόγος αναπέμπεται· δπερ είναι έν καρδία [cf. Suid. s.v. ήγεμονικόν]; Chalcid. in Tim. 211 [in the head]; Greg. Nyss.

2

itaque V2N

3

etiam] et V1

4

pa-

De Horn. Opif. 12, p. 156 c Migne; Stob. 1, pp. 350, 368 Wachsmuth; 3, p. 62 Hense; Lyd. De Mens. 2, 12, p. 34 Wünsch; Schol. II. 1, 407; 10, 10: Φιλότιμος σοφιστής έν καρδία τό ήγεμονικόν ϋθετο; 14, 467; Schol. Arat. p. 446 Maass; Schol. Dan. Aen. 10, 487: animum vero esse τό ήγεμονικόν animae, sine quo vivere non possimus; Phot. Lex. p. 60 Porson; Suid. s. vv. α'ίρεσις, αϊσθησις, κόσμος, μιαρά κεφαλή; Etym. Μ. s . w . θώραξ, στήθος; Ε. Pfeiffer, ΣΤΟΙΧΕΙΑ, 2 (1916), 120, η. 3. totius naturae principatus: for the divinity of the ruling principle of the universe cf. Theophr. Metaphys. 4, p. 4 Ross and Fobes; Onatus ap. Stob. 1, 48 Wachsmuth: αύτός μέν γάρ ό θεός έστιν νόος καί ψυχά καί τό άγεμονικόν τ ώ σύμπαντος κόσμω; Diog. L. 7, 139 [repeated in part by Suid. s.v. κόσμος]: τον δλον κόσμον ζωον δντα καί εμψυχον καί λογικόν, £χειν ήγεμονικόν μέν τόν αιθέρα, καθά φησιν 'Αντίπατρος δ Τύριος έν τ φ όγδόω περί κόσμου. Χρύσιππος 8' έν τω πρώτω περί προνοίας καί Ποσειδώνιος έν τω περί θεών τόν ούρανόν φασι τό ήγεμονικόν τοΰ κόσμου, Κλεάνθης δέ τόν ήλιον. postestate dominatuque: J. S. Reid (ap. Mayor) observes that "the pater familias has potestas over his children, dominium over his slaves." Such illustrations from Roman law not infrequently find their way into Cicero's philosophical writing. 30. in partibus mundi: cf. 2, 18; 2,22; in which, as here, the superiority of the whole to the part is discussed; see also Ac. 1, 28: partis autem esse mundi omnia quae insint in eo, quae natura sentiente teneantur, in qua ratio perfecta insit\ Philo, De Aet. Mundi, 22: επειδή τοΰ δλου τό

617 mundi (nihil est enim in omni mundo quod non pars 1 universi sit) inesse 2 sensum atque rationem. In ea parte igitur in qua mundi inest principatus haec inesse necesse est, e t 3 acriora 4 quidem atque maiora. Quocirca sapientem esse mundum necesse est, naturamque earn quae 5 res omnes conplexa teneat perfectione rationis excellere, eoque ® deum esse mundum omnemque vim mundi natura divina contineri. Atque etiam mundi ille fervor 7 purior, perlucidior, mobilior6

1 pars (ars in ras.) 2 ines A1 Β 6 eo eoque A1 7 ferulor eamque Β1

μέρος και. μείζον 'έστσ,ι. καί κραταιότερον, δπερ εστίν άτοπώτατον· ό γάρ κόσμος άνυπερβλήτω κράτει χρώμενος άγει τα πάντα μέρη, πρός μηδενός αυτών αγόμενος; Sext. Emp. Adv. Phys. 1, 102: ώστε πδσαν δύναμιν την περί τό μέρος ούσαν καΐ περί τό δλον είναι, διά τό άπό τοϋ έν αύτω ήγεμονικοϋ διαδίδοσθαι. nihil est . . . universi sit: cf. 2, 38: nec est quicquam quod non insit in eo. ea parte: the ether, acriora quidem: cf. 2, 18: ex ipsa hominum sollertia esse aliquam mentem et earn quidem acriorem et divinam existimare debemus\ 2, 31: eodemque acerrimo. sapientem esse mundum necesse est: cf. 2, 32: sapiens sit mundus necesse est; 2, 36: necesse est intellegentem esse mundum et quidem etiam sapientem ... postremo sapientem ... et sapiens a principio·, 2, 39: sapiens est igitur et propterea deus\ 2, 47: ita efficitur animantem, sensus, mentis, rationis mundum esse compotem; qua ratione deum esse mundum concluditur; 3, 21: nihil esse mundo sapientius. For Cotta's reductio ad absurdum of this assertion see 3, 23. I. Heinemann, Poseidonios' metaphys. Sehr. 2 (1928), 179, and n. 2, thinks the words sapientem esse mundum .. . -que ... eoque deum esse mundum are additions by Cicero so that in 3, 21, his Academic disputant may demolish this argument. res omnes conplexa: cf. 2, 47 (of the circle): ea figura quae sola omnis alias figuras complexa continet·, and, for the main idea as embraced in the participle, 2, 128, n. (elapsum excidif).

3

et] ac G,** Η A1V1

4

agriora V1

perfectione rationis: cf. Fin. 4, 35: rationis enim perfectio est virtus. On reason in the universe cf. 2, 21; 2, 22; 2, 43; K. Reinhardt, Poseidonios (1921), 241. deum esse mundum: cf. 2, 36; 2, 39; 2, 45; 3, 20; 3, 40. natura divina contineri: for the absence of the preposition cf. 2, 16, n. {id quo)·, for the thought Xen. Cyrop. 8, 7, 22: θεούς γε τούς άεΐ δντας καΐ πάντ' έφορώντας . . . οϊ καΐ τήνδε την των δλων τάξιν συνέχουσιν άτριβή καΐ άγήρατον. Contineri (as in 2, 29) means the same as sustineantur (2, 28), retinentur (just below), and teneantur (2, 31). mundi . . . fervor: different types of heat and fire had been distinguished by the philosophers; cf. 2, 41: hie noster ignis . .. contra ille corporeus, Vitalis, et salutaris·, Plat. Tim. 58 c; Aristot. De Gen. An. 2, 3, 737 a 5-7; [De Mundo,] 2, 392 a 5-9; Lucr. 2, 381-387 [who at 386-387 uses the phrase ignis noster as Cicero hie noster calor]; Philo, De Aet. Mundi, 86; Tert. Apol. 48: noverunt et philosophi diversitatem arcani et publici ignis, etc. perlucidior: Mayor and Rackham render "more brilliant," and in 2, 39 and Div. 1, 130 that may be its meaning, but here, as elsewhere (e.g., 1, 75; 1, 123; 2, 98; 2, 142; Div. 2, 40), it more likely means "pellucid." The omission of est has troubled some scholars, who have inserted it either before etiam (Bouhier), before multo (Lambinus), or before ad (Schoemann). Plasberg, however, well

618

que 1 multo, 2 ob easque causas aptior ad sensus commovendos quam hie noster calor, quo 3 haec quae 4 nota nobis sunt retinentur et vigent. 31 Absurdum igitur est 5 dicere,6 cum 7 homines bestiaeque hoc calore teneantur et propterea moveantur ac 8 sentiant, mundum esse sine sensu, qui integro et libero et puro eodemque acerrimo et mobilissimo ardore teneatur,9 praesertim cum is 10 ardor qui est mundi non agitatus ab alio neque externo 1 mobilior quem Β 2 multum A1 3 quo in ras. A 1 quae add. Μ 7 cum add. B2, in ras. rec. A, qum est igitur Ν ® cum homines dicere Fl 8 hac Β1 9 teneantur V1 10 his V^BF1 i 51 , quin HP2, cum quin Μ

4

compares 2, 44: nec vero Aristoteles non laudandus\ (to which add: 2, 67: Vestae nomen\ 2, 80: nihil ... melius mundo·, 2, 167: magnis .. . virisprosperae ... res); Par ad. 18: mors terribilis iis quorum cum vita omnia extinguntur. mobilior: cf. Plat. Tim. 56 a: άπονέμοντες . . . τό δ' εΰκινητότατον [sc. είδος] πυρ ί; [Aristot.] De Mundo, 2, 392 b 1-2: υπό της αιθέριου φύσεως πυρουμένη διά τό μέγεθος αύτής καί τήν οξύτητα της κινήσεως. multo: modifying mobilior, since otherwise -que would be attached to it rather than to eas; on the position of -que in such phrases cf. R. Kiihner-C. Stegmann, Ausf. Gram. d. lat. Spr. 2, l 2 γαρ αύτοκίνητον είναι αυτόν καΐ κατά τά αύτά την περιφοράν άεΐ ποιεΐσθαι καΐ άπό των αύτών ση-

μείων έπΐ τά αύτά περιδινεΐσθαι νοϋν έχον τός έστι, φησίν ό Πλάτων [Tim. 47 b; Legg. 10, 897 c]. Κ. Reinhardt, Poseidonios (1921), 227-228, holds that this thought is continued in 2, 39 (atque hac mundi divinitate, etc.), and that the intervening portion is an interruption from another source; cf. M. Pohlenz in Gotting, gel. Anz. 184 (1922), 171, n. 2. est mundus melior: cf. Sext. Emp. Adv. Pbys. 1, 85: ού γάρ οίόν τε τό δλον τοϋ μέρους χείρον είναι. sic mundum universum: i.e., the universe, like man's body, is an organism, superior as a whole to the parts of which it consists. pluris esse: cf. 2, 18, n. {plurimi est). sapiens . . . mundus: cf. 2, 30, n. (.sapientem esse mundum necesse est). si ita est, etc.: note the repetition of the copula in this sentence: est, sit, est, esset, esset, esset, esse. rationis . . . particeps: for the phrase

622 33 Atque etiam si a primis incohatisque1 naturis ad ultimas perfectasque volumus procedere,2 ad deorum 3 naturam perve1

inchoatisque AHPVNBPFM, incoatis B1

cf. 2, 36; Ac. 2, 21: si homo est, animal est mortale, rationis particeps·, O f f . 1, 11: homo autem, quod rationis est particeps·, also, above, 1, 87; and, for the thought, 2,133; Fin. 5, 38: in homine autem summa omnis animi est et in animo rationis·, Legg. 1, 22: animal ... plenum rationis et constIii·, 1, 30: ratio, qua una praestamus beluis. Mayor compares B. Pascal, Pensees, art. 18, 10: "L'homme n'est qu'un roseau, le plus faible de la nature, mais c'est un roseau pensant. II ne faut pas que l'univers entier s'arme pour l'ecraser; une vapeur, une goutte d'eau, suffit pour le tuer. Mais quand l'univers l'ecraserait, l'homme serait encore plus noble que ce que le tue, parce qu'il sait qu'il meurt; et l'avantage que l'univers a sur lui, l'univers n'en sait rien." 33. primis incohatisque: imperfect or rudimentary types of being; cf. 1, 56: rem ... inchoatam relinquere; Legg. 1, 27: ex prima et inchoata intellegentia genera cognovit·, O f f . 1, 153: manca ... atque inchoata·, De Or. 1, 5: incohata ac rudia·, Tim. 11: partita aut inchoata. The fourfold repetition of natura in this section should be noted. procedere: Cicero here thinks, not of genetic evolution, but merely of the existence, by special creation, of objects or organisms classifiable as higher or lower, on the ground of their possession or lack of particular powers; cf. A. O. Lovejoy, The Great Chain of Being (1936), especially 24-66; M. F. A. Montague in Isis, 34 (1943), 364. These grades in the scale of being are (1) inorganic substances; (2) plants; (3) brutes; (4) men; (5) gods; cf. 2,29, n. {homine ... belua ... arborum). Though ascribed to Plato by the inaccurate Sidonius (Carm. 15, 102-125); possibly by misunderstanding of passages such as Tim. 92 b ?), the doctrine, at least as employed to suggest, by inference, the existence of deity, is first found in Aristotle; cf. fr 16 Rose

a

accedere Ν

3

adeorum A1

(preserved by Simplicius): καθόλον γαρ έν οΐς έστί τι βέλτιον, έν τούτοις έστί τι καί άριστον, έπεί οΰν εστίν έν τοις ούσιν άλλο άλλου βέλτιον, εστίν όίρα τι καί άριστον, δπερ εϊη αν το θείον [imitated by Cleanthes ap. Sext. Emp. Adv. Phys. 1, 88-91 = S.V.F. 1, no. 529; cf. also W. W. Jaeger, Nemesios von Emesa (1914), 114-115]. Other Aristotelian passages in which two or more of the several grades of existence are recognized are De Caelo, 2, 12, 292 b 7-10; De An. 1, 5, 410 b 22-24; 2, 3, 414 a 2932; 2, 3, 414 b 16-19; De Somn. et Vig. 1, 454a 15-19; Hist. An. 8, 1, 588 b 4-23; Part. An. 1, 1, 641 b 7-10; 4, 5, 681 a 9-15; De Plant. 1, 1, 815 a 10-815 b 34; 816 a 10-12 [intermediate position of zoophytes]; cf. Nemes. 1, 3]; Eth. Nie. 1, 7, 1097 b 33-1098 a 5; cf. W. W. Jaeger, Aristotle (Engl. tr. 1934), 158: "In nature . . . all is gradation; every lower thing is related to something higher and ruling"; W. K. C. Guthrie, The Greeks and their Gods (1950), 373-374, on the "desire" of nature to imitate God. A drama in which only gods and no farmers appeared would, says Plotin. Enn. 3, 2, 11, be far from perfection. Further cases will be found in 2, 81-82, below; Fin. 5, 33-40; Sail. Catil. 1, 2; Philo, De Opif. Mundi, 65-66; De Aet. Mundi, 75: την τάξιν των άτακτων, τήν άρμονίαν των άναρμόστων, τήν συμφωνίαν των άσυμφώνων, τήν ένωσιν των διεστηκότων, τήν ξύλων μέν και λίθων £ξιν, σπαρτών δέ καί δένδρων φύσιν, ψυχήν δε ζφων απάντων, άνθρώπων δέ νοϋν καί λόγον, άρετήν δέ σπουδαίων τελειοτώτην; Quod Deus immut. sit, 37; 41; 45; Plut. De Ε apud Delph. 13, 390 e; Sil. Ital. 15, 74-75; M. Aurel. 6,14; [Apul.] Asclep. 4; Galen, De Subst. Fac. nat. (IV, 759 Κ.); De Usu Part. 14, 6 (IV, 160-161 Κ.); Justin Mart. ap. Anastas. Anagog. Contempl. in Hexaem. 7 (Pair. Gr. 6, 1597-1600 Migne); Max. Tyr. 9, 2; 11, 8; Plotin.

623 niamus necesse est. Prima 1 enim animadvertimus a natura sustineri ea quae gignantur e terra,2 quibus natura nihil tribuit amplius quam ut ea alendo atque 3 augendo tueretur. 34 Bestiis autem sensum et motum dedit, et cum quodam adpetitu accessum 1

primo

HPV2

2

a terra N, aeterna B1

Enn. 1, 4, 3 ; 3 , 2 , 1 1 (important); Chalcid. in Tim. 180; Nemes. De Nat. Horn. (Pair. Gr. 40, 505-508); Greg. Nyss. De Horn. Opif. 145 a Migne; Macrob. Somn. Scip. 1, 14, 11-15; A u g . C.D. 5, 11; 7, 23; 8, 6 ; 11, 16; De Doctr. Christ. 1, 8 ; Enarr. in Pi. 144, 13; 148, 3 ; Contra Don. Ep. 67; De Gest. Pelag. 18; Procl. in Tim. p. 201 e ; Inst, theol. 145; Greg. M a g . Horn, in Evang. 29 (Patr. Lot. 76, 1214 a ; for parallels cf. Traditio, 2 (1944), 345); Anon. Hermippus, 2, 11-13; 2, 127; Iohannes Scotus, De Divis. Nat. 3, 38 (Patr. Lat. 122, 735-736); Phot. Bibl. cod. 249; Suid. s.v. κόσμος; cf. also Ps. 8, 5-8; T . Browne, Relig. Medici, 1, 33. R . Hirzel, Untersuch. Cie. phil. Sehr. 1 (1877), 212-216, by comparison of our passage with 2, 2 9 and with the Posidonian account in Galen, Ρ lac. Hipp, et Plat. 5, 6 (V, 476-477 K.), concludes that Cicero here draws from a passage in which Posidonius had reviewed diverse opinions of different Stoics on this topic. a d d e o r u m n a t u r a m : in several of the passages just noted the enumeration of physical grades in nature is directed toward theistic proofs, as here. p e r v e n i a m u s : often used of arriving at a logical conclusion; cf. H . Merguet, Lex. z- d. phil. Sehr. Cie. 3 (1894), 70-71, including N.D. 1, 89: gradatim istuc pervenire. p r i m a e n i m : though some mss and editions read primum or primo, it seems preferable to refer this expression to the primis incohatisque naturis, above. a n a t u r a : with the personification Mayor compares 2, 83: a terra·, 2, 133: α natura·, Invent. 1, 35: ab natura·, De Or. 1, 215: interdictum a rerum natura out a lege aliqua; see also Off. 1, 11: α natura·, Legg. 1, 2 3 : a natura·, R. Kühner-C. Stegmann, Ausf. Gram. d. lat. Spr. 2, l 2 (1912), 377.

3

ad quae B1, atque atque

A1

ea q u a e g i g n a n t u r : cf. 1, 4, n. (quae terra pariat). F o r the subjunctive cf. 1, 97: ea genera beluarum quae in rubro mart Indiave gignantur.

alendo atque augendo: cf. 2, 23:

quae alantur et quae crescant·, 2, 4 1 : omnia conservat, alit, auget, sustinet, sensuque adficit·, 2, 50: quibus et animantes alantur augescantque\ 2, 81: ali augerique·, 2, 83: alat et augeat\ Fin. 5, 2 6 : in rebus omnibus iis quas natura alit, auget, tuetur\ 5, 3 9 ; Aristot. Hist. An. 8 , 1 , 589 a 2-4: iv μέν οΰν μέρος της ζωης αί περί την τεκνοποιίαν είσΐ πράξεις αύτοΐς, 'έτι δ' έτερον αί περί τήν τροφήν; De Plant. 1, 1, 815 b 26-27: καθώς σημεία 8'.' ών έπιστάμεθα ταϋτα καΐ τρέφεσθαι καί αύξάνεσθαι εύρίσκομεν; Eth. Nie. 1 , 1 3 , 1 1 0 2 a 33: τό αίτιον τοϋ τρέφεσθαι καί αΰξεσθαι; Pacuv. 91 Ribbeck; Lucr. 1, 56: omnis natura creet res auetet alatque; 1, 191: grandescere alique·, 1, 229: alit atque auget·, 1, 873; 5, 220; 5, 322; 6, 946; Philo, Quod Deus immut. sit, 3 7 ; Galen, Adv. Iulian. 5 ( X V I I I A , 266 Κ . ) : τοϋ τρέφεσθαι τε καί αύξάνεσθαι; Alex. Aphrod. De An. p. 118, 12 Bruns ( = S.V.F. 2, no. 711): ού μόρια τό θρεπτικόν καί τό αύξητικόν καί γεννητικόν; Greg. Nyss. De Horn. Opif. 8 (Patr. Gr. 44, 145 a Migne); Macrob. Sat. 1, 17, 35; Ε . Wölfflin, Ausgew. Sehr. (1933), 253. Mayor remarks that Posidonius softened down the demarcation made by Chrysippus between the different kingdoms of nature, noting that the zoophytes share in the appetites but not in the emotions of animals; cf. Galen, Ρ lac. Hipp, et Plat. 5, 6 (V, 476 K . ) . 34. s e n s u m et m o t u m : cf. Aristot. De An. 2, 2, 413 b 2-4; De Sensu, 1, 436 b 10-12: τοις δέ ζωοις, ή μέν ζφον έ'καστον, άνάγκη ύπάρχειν αί'σθησιν τούτω γαρ τό ζφον είναι καί μη ζωον διορίζομεν; De luvent. 1, 467 b 24-25; Part. An. 2, 1,

624 ad res salutares,1 a pestiferis recessum. Hoc 2 homini amplius, quod addidit 3 rationem, qua regerentur animi adpetitus, qui tum 1

salutares add. Β1

2

hoc] ho Β1

647 a 21: άδύνατον είναι ζώον όίνευ αίσθήσεως; 2,10,656 a 3-4; 3,4, 666 a 34: τό μέν γαρ ζώον αίσθήσει ώρισται; 4, 5, 681 a 19-20; Gen. An. 1, 23, 731 a 33-34; 2, 1, 732a 12-13; 2, 5, 741 a 9-10: διαφέρει το ζφον τοϋ φυτοϋ αίσθήσει; 3, 7, 757 b 16; 5, 1, 778 b 32-33; Metaph. 1, 1, 980 a 27-28; Eth. Nie. 6,1,1139 a 19-20; 9, 9, 1170 a 16; Theophr. Metaph. 27: διό καΐ εί ένέργεια της ούσίας έκάστου καΐ τό καθ' έκαστον 8ταν ένεργη καΐ κινείται, καθάπερ έν τοις ζωοις καΐ φυτοϊς (εί δέ μή, ομώνυμα); Sen. Ep. 58, 14; Galen, De nat. Fac. 1,1 (II, 1 Κ.): έπειδή τό μέν αίσθάνεσθαί τε κ od κινεϊσθαι κατά προαίρεσιν ϊδια των ζφων έστί, τό δ' αύξάνεσθαί τε καΐ τρέφεσθαι κοινά καΐ τοις φυτοϊς, εϊη αν τά μέν πρότερα της ψυχής, τά δέ δεύτερα της φύσεως έργα By various authors, however, the zoophytes are recognized as animals without the power of moving from their seats. With the phraseology cf. Div. 1,70: humani autem animi earn partem quae sensum, quae motum, quae adpetitum habeat. adpetitu: cf. 2, 29, n. (rerum adpetitus)·, 2, 122: dedit autem eadem natura beluis et sensum et appetitum·, Fin. 5, 42. This = όρμή (2, 58); cf. R. Hirzel, Untersuch. ζ· Cie. phil. Sehr. 1 (1877), 213. accessum . . . recessum: often combined; cf. 2, 49; 3, 24; Div. 2, 34; 2, 89; also below, 2, 132: aeeedentes et recedentes. With the thought cf. 2, 122: dedit ... natura beluis et sensum et appetitum, ut altero conatum haberent ad naturales pastus eapessendos, altero seeernerent pestifera a salutaribus\ 3, 33: nullum potest esse animal in quo non et adpetitio sit et deelinatio naturalis, adpetuntur autem quae secundum naturam sunt, declinantur contraria, etc.·, Fin. 3, 16 [of animals]: salutaria appetant parvi aspernenturque contraria, quod non fieret nisi statum suum diligerent, interitum timerent; 5, 24; Τ use. 1, 56: si nihil haberet animus hominis nisi ut appeteret aut fugeret, id quoque esset ei commune cum bestiis; 4, 13: ut bona natura adpetimus sic a malis natura declinamus·,

3

adidit V1 O f f . 1, 11: generi animantium omni est a natura tributum ut se, vitam, corpusque tueatur, declinet ea quae nocitura videantur, omnibusque quae sint ad vivendum necessaria anquirat et paret; Plut. De Soll. Λ η. 3, 960 f.: τήν μέν οδν γνώσιν άμφοΐν ομοίως ή αίσθησις έκάστφ παρέχει· τάς 8' έπομένας τη αίσθήσει των μέν ωφελίμων λήψεις καΐ διώξεις, διακρούσεις δέ καΐ φυγάς των όλεθρίων καΐ λυπηρών; also Diog. L. 7, 86: έκ περιττού δέ της όρμής τοις ζφοις έπιγινομένης, fj συγχρώμενα πορεύεται πρός τά οίκεϊα, τούτοις μέν τό κατά φύσιν τω κατά τήν όρμήν διοικεΐσθαι. Arr. Epict. 1, 4,1, uses the terms δρεξις and ϊκκλισις. a pestiferis recessum: άφορμήν; cf. R. Fischer, De Usu Vocab. apud Cie. et Sen. (1914), 86; Τ use. 4, 15: metus [sc. efficiat\ recessum quendam animi et fugam. On the idea of self-preservation cf. 2, 124, n. (conservandi sui). Basil, Hexaem. 5, 4 (Pair. Gr. 29, 101 b-d) remarks: ού δήπου γάρ πρόβατα μέν και αίγες ϊσασιν άποφεύγειν τά κακοϋντα αύτών τήν ζωήν, μόνη τη αίσθήσει τί> βλαβερόν διακρίνοντα· σοι δέ, φ καΐ λόγος πάρεστι . . . τών βλαπτόντων τήν φυγήν ύποβάλλουσα, χαλεπόν έστιν, είπέ μοι, έκκλιναι τά δηλητήρια; and he further notes that plants poisonous to man may be safely eaten by certain animals, which differentiate between them by instinct, not by reason; cf. Nemes. De Nat. Horn. (Patr. Gr. 40, 585 c): έκάστω φυσικήν, οϋ λογική ν, ένέβαλε [sc. ό δημιουργός] σύνεσιν. hoc homini amplius: cf. Fin. 4, 3738: mihi non satis videmini considerare quod iter sit naturae, quaeque progressio ... semper enim ita assumit [sc. natura] aliquid, ut ea quae prima dederit non deserat. itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Though man is separated from the brutes by this additional gift of reason, yet Lact. De Ira, 7, 10, would allow to the brutes intellegentia et eogitatio. rationem: here differentiated from

625 remitterentur, tum continerentur. 13 Quartus autem est 1 gradus e t 2 altissimus eorum 3 qui natura boni sapientesque 4 gignuntur, quibus a principio innascitur ratio recta constansque, quae supra hominem putanda est deoque 5 tribuenda, id est mundo, in quo necesse est perfectam illam atque absolutam inesse rationem. 35 Neque enim dici potest in ulla 6 rerum institutione non esse 5

1 est om. 0 de eoque Β

2

3 erorum V1, errorum B1 et in ras. Β · nulla AHPV-BFM

ratio recta, the former characterizing men, the latter gods, though in 2, 133, no such distinction is made, and Legg. 1,23, says: quibus enim ratio α natura data est, isdem etiam recta ratio data est. tegerentur . . . adpetitus: cf. Tusc. 4, 22: ut nullo modo adpetitiones animt rue regi nec contineri queant. remitterentur... continerentur: this metaphor from driving horses is paralleled in Tusc. 2,54; Am. 45; Legg. 2, 38; cf. Aristot. Eth. Nie. 6, 1, 1138 b 22-23: έστί τις σκοπός προς δν αποβλέπων ό τόν λόγον έχων έπιτείνει καΐ άνίησιν; Plin. Ep. 7, 9, 13: animus intendatur, remittatur·, Iambi. Vit. Pyth. 224: έπιτείνοντες αύτά και άνιέντες; Phot. Bibl. 169: έπιτείνων ή άνιείς. quartus: it might be reckoned the fifth, but Cicero here omits inorganic objects. Schoemann remarks that while the lower grades are known by experience, this one is inferred, in order to include the most perfect beings; cf. 2, 35. natura boni: cf. Top. 76: deorum enim virtus natura excel/it, hominum autem industria; Sen. Ep. 95, 36 (perhaps after Posidonius): ut di inmortales nullam didicere virtutem cum omni editi et pars naturae eorum est bonos esse; Arr. Epictet. 4, 11, 3: έπεί γαρ έκεϊνοι [sc. θεοί] φύσει καθαροί καΐ άκήρατοι, έφ' δσον ήγγίκασιν αύιοϊς οί δνθρωποι κατά τόν λόγον, έπΐ τοσούτον καΐ τοϋ καθαρού καΐ τοϋ καθαρίου είσΐν άνθεκτικοί. Yet in 2, 153, below, man's highest attainment seems equal to that of the gods, save in immortality alone. a principio: cf. 2, 36: a principio sapiens ... sapiens a principio.

4

sapientis HB

ratio recta: ορθός λόγος, a frequent Stoic term; cf. M. Adler's index in S.V.F. 4, 93. Zeno ap. Diog. L. 7, 87, makes it identical with Zeus; Cie. Rep. 3, 33 (ap. Lact. Inst. 6, 8, 7) says: est quidem vera lex recta ratio naturae congruens, etc. supra hominem: M. Pohlenz (in a letter to Plasberg, cited in Ax's appendix, 184) renders this μείζω ή κατ' ävθρωπον; Goethe suggests supra hominis rationem, and compares Li v. 2, 13, 8: supra Coclites Muciosque ... facinus. Whether a human sage, of the type postulated by the Stoics had ever existed or could ever exist was sometimes discussed; e.g., Tusc. 2, 51; Sext. Emp. Adv. Phys. 1, 133. If not, then such perfection of wisdom could only be found among the gods. id est mundo: cf. 1, 37: ipsum mundum deum dicit esse (sc. Cleanthes); 1, 38: ipsumque mundum deum dicit esse [sc. Cbrysippus]. perfectam . . . atque absolutam: also paired in 2, 38; Div. 2,150; Fin. 4, 37; 5, 69; O f f . 3, 14; De Or. 3, 84; Orat. 207; Part. orat. 94; Auct. ad Herenn. 2, 28; and Ties. Ling. Lat. 1 (1900), 177-178. 35. rerum institutione: the plan or organization undertaken; cf. Ac. 2, 102: rerum de quibus agimus prima institutio et quasi disciplina illo libro continetur·, Fin. 4, 32: quae autem natura suae primae institutionis oblita est·, 4, 41: ipsa hominis institutio si loqueretur hoc diceret\ 5, 24: ad omnem vitam tuendam appetitus α natura datur ... banc initio institutionem confusam habet et incertam·, Reid on Ac. 1, 23 (descriptions naturae).

626 aliquid extremum atque perfectum. Ut enim in vite, 1 ut in pecude, nisi quae vis obstitit,2 videmus naturam suo quodam 3 itinere ad ultimum pervenire, atque ut pictura 4 et fabrica ceteraeque artes habent quendam absoluti 5 operis effectum, sie in omni natura (ac multo etiam magis) necesse est absolvi aliquid ac perfici. 4

1 uitae V1, inuitet B1 2 optigit N, uel optigit V in mg. 6 obsoluti A'(?) V1 pigtura B1

extremum atque perfectum: cf. Fin. 3, 26: cum enim hoc sit extremum (sentis, enim, credo, me iam diu quod τέλος Graeci dicunt id dicere tum extremum, tum ultimum, tum summum; licebit etiam finem pro extreme aut ultimo dicere)·, 3, 48: ilium bonorum finem quod appellamus extremum, quod ultimum·, Tusc. 5, 37: natura ... in suo quidque genere perfectum esse voluit·, Mayor compares Aristot. Pol. 1, 8,1256 b 20-21: εί οδν ή φύσις μηθέν μήτε άτελές ποιεί μήτε μάτην, and thinks that Cicero combines in extremum atque perfectum the ideal and the final cause; cf. Aristot. fr. 16 Rose: έν οΐς έστί τι βέλτιον, έν τούτοις έστί τι καΐ όίριστον. Cf. the ontological argument for deity developed by Anselm in his Proslogion and Apol. c. Gaunilonem {Patr. Lat. 158, 223-260); bibliography in A. Koyre, Uidee de Dieu dans la phil. de St. Anselme (1923), 244245; also 2, 45, n. (nihil ... praestantius); 2, 46, n. (praestantem ... naturam), below. ut . . . in vite, ut in pecude: cf. Fin. 4, 37: in omni enim animante est summum aliquid atque optimum, ut in equis, in canibus .. . sic igitur in homine perfectio ista in eo potissimum quod est optimum, id est, in virtute, laudatur. itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio [cf. suo quodam itinere in our passage]; 4, 38: ut si cultura vitium, cuius hoc munus est, ut efßciat ut vites cum omnibus partibus suis quam optime se habeat; 5, 39. For such double comparisons (vine and beast) H. Kroeger, De Cie. in Catone Maiore Auctoribus (1912), 79, cites Sen. 36: ut petulantia, ut libido·, 72: ut navem, ut aedificium\ Sen. Ep. 102, 6: ut navem, domum. In 2, 130, below, pecudes and stirpes are taken, as here, as representatives of the animal and vegetable kingdoms.

3

quoddam B1

nisi quae vis obstitit: cf. Tusc. 5, 37: omniaque in omnibus, quantum in ipsis sit, nulla vi impediente perfecta sint. naturam suo quodam itinere: cf. 2, 57: Zeno igitur naturam ita definit ut earn dicat ignem esse artificiosum ad gignendum progredientem via·, 2, 81; 3, 27. pictura et fabrica: two illustrations from the arts, just as he has cited two natural objects (vite, pecude); cf. Fin. 4, 34: ut Phidias potest a primo instituere (cf. rerum institutione) signum idque perficere, potest ab alio inchoatum accipere et absolvere, huic similis est sapientia; non enim ipsa genuit hominem sed accepit α natura inchoatum·, Orator, 9: ut igitur in formis et figuris est aliquid perfectum et excellens. absoluti operis effectum: cf. Plat. Legg. 10, 903 c: πας γάρ ιατρός καΐ πας έντεχνος δημιουργός παντός μέν ένεκα πάντα εργάζεται, προς τό κοινή ξυντείνων βέλτιστον, μέρος μην ένεκα δλου καΐ ούχ δλον μέρους ένεκα άπεργάζεται; also Fin. 3, 24: nec enim gubernationi aut medicinae similem sapientiam esse arbitramur, sed actioni Uli potius ... et saltationi, ut in ipsa insit, non forts petatur extremum, id est, artis ejfectio·, 3,45: sic recta effectio (κατόρθωσιν enim ita appello, qmniam rectum factum κατόρθωμα). With the thought cf. also Sext. Emp. Adv. Phys. 1, 85; 1, 116. in omni natura: "in universal nature" or "in the world of nature as a whole" (Rackham); cf. 1, 27: naturam rerum omnem\ 1, 36: omnium naturam rerum·, 2, 36: rerum omnium natura·, 2, 45; 2, 57: omnis natura artificiosa est·, 3, 35; Legg. 1, 21: naturam omnem; Ac. 1, 28; just below it is defined as universam ... naturam. multo etiam magis: with the position of etiam Reid compares Ac. 1, 25: quanto

627

Etenim ceteris naturis multa externa quo minus perficiantur possunt obsistere, universam autem 1 naturam nulla res potest impedire propterea quod omnis naturas ipsa cohibet 2 et continet. Quocirca necesse est esse 3 quartum ilium et altissimum gradum quo 4 nulla vis possit accedere. 36 Is 5 autem est gradus in quo rerum omnium natura ponitur; quae quoniam talis est ut et praesit omnibus et earn nulla res possit inpedire, necesse est intellegentem esse mundum et quidem etiam sapientem. Quid autem est inscitius 6 quam earn naturam quae omnis res sit conplexa non optumam 7 dici, aut, cum sit optuma,8 non primum 9 animantem esse, deinde rationis et consilii compotem, 5 9

1 2 3 4 atem A1, hanc B1 chohibet-B1 esse necesse est esse Ν quod A β 8 his BF1 inscius N1 ' obtimam Β optuma] optumam APV1 primam Ρ

id magis\ Fin. 3, 5: quanto id nobis magis·, is the locus rerum ac spatium\ cf. M. Aurel. Pro Sest. 52: multo alia maiora. 4, 23: έκ σου πάντα, έν σοι πάντα, εις σέ absolvi . . . ac petfici: cf. 2, 34, n. πάντα [on which see Ε. Norden, Agnostos (perfectam . .. atque absolutam). Theos (1923), 240-244]. nulla res potest impedire: cf. 2,31: quartum . . . gradum: cf. 2, 34. quid potest esse mundo valentius·. Aristot. 36. praesit omnibus et earn nulla Phys. 2, 8, 199a 10-11: ώς πέφυκεν, οΰτω res possit inpedire: with the change of πράττεται εκαστον, αν μή τι έμποδίζη; subject Mayor compares 2, 38: omnia Philolaus ap. Stob. 1, 172 Wachsmuth: complexus est neque est quicquam·, 2, 54: και άφθαρτος καΐ άκαταπόνητος διαμέquorum est cotidiana ... conversio nec habent νει τον άπειρον αιώνα· ούτε γαρ εντοσθεν aetherios cursus\ 2, 64: ne ... cursus haάλλα τις αιτία δυναμικωτέρα αύτας beret atque ut eum ... alligaret. εΰρεθήσεται οΰτ' εκτοσθεν, φθεϊραι αΰτ&ν mundum . . . sapientem: this repeatδυνάμενα; Philo, De Aet. Mundi, 78: ed assertion of the mundus sapiens [cf. ούδεμίαν φθοροποιόν αίτίαν εύρεϊν ϊστιν, 2, 30, n. {sapientem esse mundum necesse οΰτ' έντός ουτ' έκτός, ή τον κόσμον est), above] is refuted by Cotta in 3, 21; άνελεϊ. 3,23. Mayor remarks: "Cicero confuses the inscitius: cf. Div. 2, 127: quid inscitius argument by repeating as a part of the autem est quam. Κ. Reinhardt, Poseidonios conclusion what is really one of the pre(1921), 227 (followed by Ax, appendix, misses, vi2., the fact that there is no 184) compares with this syllogistic series power external to the universe." We Sext. Emp. Adv. Phys. 1, 88 (taken from should expect, as Goethe points out, Cleanthes). such a conclusion as quartum ilium graconplexa: cf. 2, 35, n. (cohibet et condum esse perfectissimum. tinet). cohibet et continet: cf. 2, 30; 2, 36: primum . . . deinde . . . postremo: earn naturam quae omnis res sit conplexa·, corresponding to the three stages of 2, 38; [Apul.] Asel. 15: mundus, quamvis animate beings in 2, 34. natus non sit, in se tarnen omnium naturas rationis . . . compotem: cf. 2, 47: habet. W. Kroll (Rhein. Mus. 71 (1916), sensus, mentis, rationis mundum esse com326) compares Arnob. 1, 31, where God potem.

628 postremo sapientem? 1 Qui enim potest aliter esse optuma? Neque enim si stirpium similes sit, aut etiam bestiarum, optuma putanda sit potius quam deterruma. Nec vero, si rationis particeps sit nec sit tamen 2 a principio sapiens, non sit deterior mundi potius quam humana condicio. Homo enim sapiens fieri potest, mundus autem, si in aeterno praeteriti temporis spatio fuit insipiens, numquam profecto 3 sapientiam consequetur; ita erit homine deterior. Quod quoniam absurdum est, et sapiens a principio mundus et deus habendus est. 37 Neque enim est quicquam aliud praeter mundum quo 4 nihil absit quodque 5 undique aptum atque perfectum expletumque sit β omnibus suis 7 numeris 8 et partibus. 14 Seite 9 enim Chrysip1 sasapientem Ν 2 si tamen B1 3 profecto in ras. A 4 quo ΑΗΡ V, 6 quodque . . . expletumque sit om. Η 8 sit om. cui FM, cui* B1, cum B1 8 numenis 8 seit Β A ' suis add. in mg. Ν V1

stirpium: = φυτών; cf. 2,130:pecudes et stirpes·, Fin. 5, 10; 5, 40; Legg. 1, 1; Chalcid. in Tim. 29. Usually periphrases are employed; cf. 1, 4, n. (quae terra pariat). rationis particeps: cf. 2, 32: rationis esset particeps. a principio: cf. 2, 34. potius: not superfluous here; it means that the predicate deterior would apply to the condition of the mundus rather than to that of man. sapiens fieri potest: man is potentially, but God actually wise; cf. 2, 34; Sen. Ep. 90, 46: virtus non contingit animo nisi instituto et edocto et ad summum adsidua exercitatione perducto. numquam profecto: on the usual principle of judging future eternity by past eternity. deus habendus: cf. 2, 30, n. {deum esse mundum). 37. neque enim . . . partibus: a sentence transposed by Mayor to the end of the section, since he considers it part of another argument rather than a proof of what precedes. But the results of such a change are unhappy, and a new argument begins, as Piasberg (ed. maior.)

points out, with neque enim; cf. the new argument introduced in 2, 16 by etenim. quo: the reading of AHPV, which T. Birt {Arch. f . lat. Lex. 15 (1908), 83) supports by many parallel cases of quo = cui, a form, apparently, of the spoken language. B"FM read cui, which may possibly be right, as may be Plasberg's quoi, a form used by Cicero in several places; cf. R. Kühner-F. Holzweissig, Ausf. Gram. d. lat. Spr. l a (1912), 610611. quo nihil absit: cf. De Or. 1, 48: quid huic abesse poterit·, and parallels in Wilkins's n. undique aptum: cf. 1, 9: inter se aptae conligataeque·, 2, 47: qua nihil ... aptius·, 2, 97: inter se omnia conexa et apta\ Ac. 2, 119: ita esse eum undique aptum ut; Orator, 235: facilius est enim apta dissolvere quam dissipata conectere; Apul. De Mundo, 22: quid enim mundo praestantius·, Mayor (ad loc.; also in CI. Rev. 3 (1889), 164) puts the emphasis upon compactness ("knit together on every side"); others, however,—and nihil absit might support their view—think it means "fully equipped" (Rackham). omnibus suis numeris: correspond-

629 pus,1 ut clipei 2 praeter mundum eas fruges atque animantes autem

causa involucrum, vaginam autem gladii, sic cetera omnia aliorum causa esse generata, ut fructus quos terra gignit animantium causa, hominum, ut equum vehendi 3 causa, arandi

1 chrisippus PVBFM, 3 ***** ue hendi A

crisippus Ν

ing to a Greek idiom with άριθμός; cf. Pease on Div. 1, 23, n. (omnes ... numeros), to which add: Varr. ap. Gell. 13, 11, 3: omnibus suis numeris absolutum·, Ο v. Ibis, 184; Val. Max. 2, 10, 8: omnibus numeris perfecta·, 6, 9, 2; 8, 4, proem; 8, 15,2; Plin. N.H. 37,205; Ep. 9,38; Tac. Dial. 32; Gell. 18, 1, 5; Aug. C.D. 12, 19; also M. Aurel. 3, 1; 6, 26: παν καθήκον έξ άριθμών τινών συμπληροϋται. Ciceronian parallels are O f f . 3, 14: perfectum atque absolutum est, et, ut idem dicunt, omnes numeros babet·, Fin. 3, 24; 4, 56; Div. 1, 23. In some instances (e.g., Sen. Ben. 7, 1, 4; Quintil. Inst. 10, 1, 4; 12,2,12) numeri refer to positions in wrestling, yet in others, as here, the allusion seems to be to something static. scite enim Chrysippus: cf. O f f . 3, 42: sate Cbrjsippus, ut multa. For the omission of a verb of saying cf. 1, 85, n. (sapienter id quidem)·, 2, 1, n. (tum Vellerns)·, 2, 38. This fragment of Chrysippus is S. V.F. 2, no. 1153. That he here drew from Aristotle, perhaps from the De Philosophia, may be gathered from the close parallel in Fin. 2, 40; cf. I. By water in Journ. of Philol. 7 (1877), 85. ut clipei, etc.: cf. Sen. Ep. 76, 14: gladium bonum dices non ... cuius vagina gemmis distinguitur·, Diog. L. 6, 65: ούκ αισχύνη, ϊφη, έξ έλεφαντίνου κολεοϋ μολυβδίνην ελκών μάχαιραν; and for the Stoic fondness for similes 2, 22; 2, 38: similitudines adiungens·, also the work of Aristo of Chios called 'Ομοιώματα (S.V.F. 1, nos. 350, 383, 384, 386, 387, 392, 394, 396, 397, 399). involucrum: cf. Caes. B.G. 2, 21, 5: ad galeas induendas scutisque tegimenta detrabenda tempus defuerit. These covers protected the shields during the march from dust and rain.

2

clipe A1, clype B1, clypei V2B2F

cetera omnia: though cetera properly = "all the rest," it is often strengthened by omnia; e.g., 2, 18; 2, 27; Fin. 3, 36; 5, 57; Legg. 1, 22; 1, 55; 3, 22. aliorum causa... generata: cf. 2, 133; 2, 151-152; 2, 156-161; O f f . 2, 12; Xen. Mem. 4, 3, 10; Aristot. Pol. 1, 8, 1256 b 15-17: οίητέον τά τε φυτά των ζώων ένεκεν είναι καΐ τάλλα ζωα των άνθρώπων χάριν; S.V.F. 2, nos. 11521167 [plants and animals created for man's use]; Arr. Epictet. 1, 16, 1-4; 2, 8, 6-7: υπηρετικά γάρ γέγονεν άλλοις, ούκ αύτά προηγούμενα; Nemes. De Nat. Horn. 1, 21-28. fruges atque fructus: cf. 3, 86: frugum et fructuum-, O f f . 2, 12: frugum fructuumque ... perception Mela, 3, 58: fruge ac fructibus·, E. Wölfflin, Ausgew. Sehr. (1933), 261. equum vehendi causa: cf. 2, 151: quadripedum vectiones; Fin. 2, 40: ut ad cursum equum, ad arandum bovem, ad indagandum canem, sie hominem ad duas res, ut ait Aristoteles, ad intellegendum et agendum esse natum quasi mortalem deum; Τ use. 1, 69: multitudinem peeudum, partim ad vescendum, partim ad cultus agrorum, partim ad venandum\ Plut. Quomodo Adulator, 23, p. 64 e: ού δύναται [sc. ό πίθηκος] την οίκίαν φυλάττειν ώς ό κύων, ούδέ βαστάζειν ώς ό ϊππος, ούδ' άροϋν την γην ώς οί βόες; Orig. C. Cels. A, 78 [dogs, oxen, beasts of burden]; Max. Tyr. 23, 4: βοϋς άροϊ, ίππος άθλεύει; Porphyr. De Abst. 3, 20: τοϋ Χρυσίππου πιθανόν ήν, ώς ή μας αύτών και άλλήλων οί θεοί χάριν έποιήσαντο, ήμών δέ τά ζωα, συμπολεμεϊν μέν ίππους καί συνθηρεύειν κύνας. In the series equum, bovem, canem one may observe the common rhetorical rule of three illustrations; cf. Pease on Div. 1, 3, n. (Pytbia); J.Marouzeau, Tratte de stylistique (1935), 259.

630 bovem, venandi e t 1 custodiendi canem; ipse 2 autem homo ortus est 3 ad mundum contemplandum et imitandum—nullo 1

*et Ν

2

ipse in ras. Β

3

est om. Η

arandi bovem: further developed in 2, 159. venandi et custodiendi: cf. 2, 158: canum . . . tarn fida custodia . . . tanta alacritas in venando; Aesop, 176: έχων τις δύο κύνας τδν μέν θηρεύειν έδίδασκε, τον δέ οίκουρδν έποίησε; Lucr. 5, 864; 6, 1222; Varr. R.R. 2, 9, 1; L.L. 5, 99; Philodem. De Ira, 18 (W. Crönert, Kolotes u. Menedemos (1906), 33): καΐ των μέν κυνών οί προς τάς θήρας, αν οίκουρδς αυτούς ύλακτη αριόντας, ούκ επιστρέφονται, τον δ' Άλεξώνδ φασί μηδ' ταν άλλο κνήθη θηρίον, άλλ' δταν λέων; Liv. 5, 47, 3: canes ... sollicitum animal ad nocturnes strepitus·, Ον. F. 4, 490; 4, 764; Plin. N.H. 8, 142-147 [146: in venatu sollcrtia et sagacitas praecipua est\\ Porphyr. De Abst. 3, 20 (quoted in the previous note); Ambros. Exam. 6, 17; Greg. Nyss. De Horn. Opif. 7 {Pair. Gr. 44, 141 C-D);Isid. Etym. 12, 2,26; Eustath. in Od. 14, 29; 17, 310: δήλοι ώς ούμόνον κύνες θηρατικοί έσπουδάζοντο καΐ άλλως δέ οίκου δραστήριοι φύλακες; and many other passages cited by E. Orth in P.-W. 8 (1913), 2557-2566. ad mundum contemplandum: cf. 1, 50, and n. (contemplations dignissima); 2, 4, and n. {quid ... perspicuum); 2, 105: quorum contemplatione·, 2, 140: homines .. . quasi spectatores superarum rerum atque caelestium·, Ac. 2, 127; Τ use. 1, 69: hominemque ipsum quasi contemplatorem caeli ac deorum cultorem·, 5, 8: omnes qui in rerum contemplatione studia ponebant sapientes et habebantur et nominabantur·, 5, 9: in vita longe omnibus studiis contemplationem rerum cognitionemque praestare; Sen. 77: credo deos inmortales sparsisse animos in corpora bumana ut essent qui terras tuerentur quique caelestium ordinem contemplantes imitarentur eum vitae modo atque constantia·, Fin. 4, 11: modestiam quondam cognitio rerum caelestium a f f e r t its qui videant quanta sit etiam apud deos moderatio, quantus ordo, etc.; 5, 11: vitae autem degendae ratio maxime Ulis quidem placuit

quieta, in contemplatione et cognitione posita rerum, quae, quia deorum vitae erat simillima, sapiente visa est dignissima·, 5, 49; 5, 58; O f f . 1, 153. W. W. Jaeger, Aristotle (Engl. tr. 1934), 75, notes that the Pythagoreans praised as the ideal for man the pure contemplation of the heavens (cf. Iambi. Protr. 9), and that Anaxagoras said much the same; cf. Aristot. Etb. Eud. 1, 4, 1215 b 6-14; Iambi. Protr. 9: Άναξαγόραν δέ φασιν ειπείν, έρωτηθέντα τίνος äv ένεκα έλοιτο γενέσθαι τις καί ζην, άποκρίνασθαι προς τήν έρώτησιν· ώς τοϋ θεάσασθαι τα περί τον ούρανόν καΐ περί αύτόν, όίστρα τε καί σελήνην καΐ ήλιον, ώς των άλλων γε πάντων ούδενός άξιων δντων; Lact. Inst. 3, 9, 4; Chalcid. in Tim. 264: Anaxagoras, cum ab eo quaereretur cur natus esset, ostenso caelo sideribusque monstratis respondisse fertur; ad horum omnium contemplationem. Further cf. Plat. Rep. 6, 500 c: ούδέ γάρ που . . . σχολή τω γε ώς άληθώς πρός τοις οδσι τήν διάνοιαν έχοντι κάτω βλέπειν . . . άλλ' είς τεταγμένα αττα καί κατά ταύτα άει έχοντα ορώντας καί θεωμένους ουτ' άδικοϋντα ούτ' άδικούμενα ύπ' άλλήλων, κόσμοι δέ πάντα καί κατά λόγον έχοντα, ταϋτα μιμεϊσθαί τε καί δ τι μάλιστα άφομοιοϋσθαι; Tim. 47 b-c; 90 c-d; Posid. ap. Clem. Strom. 2, 21, 129, 4: επί πασί τε δ Ποσειδώνιος τδ ζην θεωροϋντα τήν των δλων άλήθειαν καί τάξιν καί συγκατασκευάζοντα αύτόν κατά τδ δυνατόν; Philo (examples cited by A. J. Festugifere, La Rivel. d'Hermes Trism. 2 (1949), 555572); Sen. Dial. 8, 5, 1: natura nos ad utrumque genuit, et contemplationi rerum et actioni·, 8, 5, 4; 8, 7, 1; 12, 8, 4: animus contemplator admiratorque mundi, pars eius magnificentissimus·, Plin. N . H . 18, 206; Arr. Epictet. 1, 6, 19: τδν δ' άνθρωπον θεατήν είσήγαγεν αύτοϋ τε καί των έργων των αύτοϋ, καί ού μόνον θεατήν άλλά καί έξηγητήν αΰτών; [Quintil.] Deel. 260, ρ. 65, 16 Ritter; Iambi. Protr.

631

modo perfectus, sed est quaedam particula 1 perfecti. 38 Sed 1

perticula BF1

4; Apul. Flor. 18; Athenag. De Resurr. Mort. 13; Corp. Herrn. 3, 3; 4, 2; Asclep. 8; 32 (Festugiere, op. cit. 55-58); Clem. Protr. 4, 63, 4; 10, 100, 3; Strom. 7, 10, 60, 1; [Longin.] De Subl. 35, 2: θεατάς τινας των δλων αύτης έσομένους καΐ φιλοτιμοτάτους άγωνιστάς, κτλ.; Lact. Inst. 3, 9, 13: non ergo ideo nascimur ut ea quae sunt facta videamus, sed ut ipsum factorem rerum omnium contemplemur, id est, mente cernamus; 7, 4, 16; 7, 5, 4; De Ira, 14, 1: sicut mundum propter bominem machinatus est, ita ipsum propter se tamquam divini templi antistitem, spectatorem operum rerumque caelestium; Greg. Nyss. De Horn. Opif. 7 (Patr. Gr. 44, 141 c-d): man was designed by God to be των μέν θεατήν . . . των δέ κύριο ν; Euryphemus ap. Stob. 5, 915 Hense: το θηον άνθρωπον πολυφρονέστατον ζ ω ου ές τον κόσμον έσφκισεν, άντίμιμον μέν τδς ιδίας φύσιος, όφθαλμόν δέ της των Ιόντων διακοσμάσιος; Boeth. Cons. 3, pr. 8: respicite caeli spatium, firmitudinem, celeritatem, et aliquando desinite vilia mirari. quod quidem caelum non his potius est quam sua qua regitur ratione mirandum·, Isid. Etym. 11, 1, 5: ad contemplationem artificis sui; Schol. Plat. Soph. p. 40 Greene: ό φιλόσοφος σοφιστής ώς μιμούμενος τόν τε ούράνιον δημιουργών και τόν γενεσιουργόν; R. Hirzel, Themis, Dike, u. Verwandtes (1907), 405, n. 3. Η. Leisegang in P.-W. 13 (1927), 1055, points out that imitation of the perfection of the universe is made possible by a belief in the correspondence of the structure of the microcosm (man) to that of the macrocosm, and the attempt to live in harmony with nature; cf. Sen. Dial. 7, 3, 3: rerum naturae adsentior; ab ilia non deerrare et ad illius legem exemplumque formari sapientia est. This use of contemplor, like that of contemplatione in 2, 105, has underlying it augural concepts of the sky—and, by extension, the cosmos— as a templum (cf. the hints in Rep. 6, 15; 6, 17; 6, 20; 6, 24; Div. 1, 93); F. Boll, Vita contemplativa (in SitZb. d. Heidelb. Akad. d. Wiss., Phil.-

hist. Kl. 11, 8 (1920), 6-7; 25-27; R. Harder in Schriften d. Känigsb. Gel. Ges. 6, 3 (1929), 123, nn. 2-3. The contrast between the vita contemplativa (βίος θεωρητικός) and the vita activa (βίος πρακτικός) appears first in Latin in Seneca (cf. Ep. 95, 10) and is especially developed in Hellenistic mysticism and in Christianity; cf. Boll, op. cit., who also (p. 27) examines the etymology of the word. ortus est: Von Arnim (S. V.F. 2, no. 1153) makes the quotation from Chrysippus stop with the end of the oratio obliqua, but I. Heinemann (Die Lehre von d. Zweckbestimmung des Menschen (1926), 12, n. 4) well remarks that Chrysippus is again quoted immediately afterward in 2, 38, and that the connection of the thought justifies considering the direct discourse in this sentence as also derived from him (for such shifts to direct discourse cf. 1, 44: habemus·, 1, 123: desipiens fuisset); 2, 39: est autem, etc.·, 2, 125: pellitur·, 2, 129: nascuntur et educantur·, Fin. 1,30 \necesse est [and parallels in Madvig's n.]; Ac. 1, 42: reperiuntur [and Reid's n.]; Pro Sulla, 10: debet. That the views of Chrysippus were here transmitted through Posidonius is likely enough, and W. Capelle {Neue fahrb. 15 (1905), 534, n. 4) thinks the enthusiasm here shown is characteristic of Posidonius (cf. 2, 56; 2, 155; Tusc. 1, 44-47; Sen. N.Q. prol.; 7, 1, 6; Dial. 12, 8, 4; Ep. 95, 56), who found in the observation of the heavens arguments for philosophic inquiry and for theistic belief (2, 15; 2, 140; Sext. Emp. Adv. Phys. 1,26-27; Aet. Ρlac. 1, 6). quaedam particula perfecti: cf. Tim. 11: cuius [sc. the pulchrum] ergo omne animal quasi particula quaedam est; Hor. S. 2, 2, 79: divinae particulam aurae·, Manil. 2, 115-116: quis caelum posset nisi caeli munere nosse, / et reperire deum, nisi qui pars ipse deorum est; Arr. Epictet. 1, 14, 6: αί ψυχαΐ μέν ούτως εΐσΐν ένδεδεμέναι καΐ συναφείς τω θεω άτε αύτοϋ μόρια οδσαι και άποσπάσματα; 2, 8, 11: σύ άπόσπασμα εΐ τοϋ θεοϋ.

632 mundus quoniam omnia conplexus1 est neque est 2 quicquam quod non insit in eo, perfectus undique est; qui 3 igitur potest ei deesse id 4 quod est optimum? Nihil autem 5 est mente et ratione melius; ergo haec mundo deesse non possunt. Bene igitur idem Chrysippus,6 qui similitudines adiungens omnia in perfectis et maturis docet esse meliora, ut in equo quam 7 in eculeo,8 in cane 9 quam in catulo, in viro quam in puero; item quod in omni mundo optimum sit id 1 0 in perfecto aliquo atque absoluto esse debere; (39) est autem nihil mundo perfectius, nihil virtute me1 complecsus Ρ 2 neque est {est add. sup.) Ν 3 qui dett. Hein., quid cett. 6 autem add. Β 7 in equo id om. N, add. Β · chtisippus Ρ VNB1FM 8 eculeo A1 V, eculo A2, equulo quam] nequaquam V1, ut nequo quam A1 9 canem B1 10 id] is A1? VXB, his M1 GH {m. rec.) M2 {sup.)

4

38. conplexus: on its present meaning cf. R. Kühner-C. Stegmann, Aus/. Gram. d. lat. Spr. 2, l 2 (1912), 759. perfectus undique: cf. 2, 37: undique aptum atqueperfectum; De Inv. 1,59 [quoted by Quintil. Inst. 9, 14, 9]: quodsi melius geruntur ea quae consilio quam quae sine consilio administrantur, nihil autem omnium rerum melius administratur quam omnis mundus, consilio igitur mundus administratur·, Plat. Tim. 30 c: των μέν οδν έν μέρους εϊδει πεφυκότων μηδενί καταξιώσωμεν · άτελεϊ γαρ έοικός ούδέν ποτ' αν γένοιτο καλόν· οΰ 8' ίστι τάλλα ζωα καθ' έν καΐ κατά γένη μόρια, τούτ ού ένεκα καΐ το καλόν έν τοις της φύσεως ϊργοις ή έν τοις της τέχνης; 1, 5, 645 a 7-10: καί γάρ έν τοις μή κεχαρισμένοις αύτών προς την α'ίσθησιν κατά την θεωρίαν όμως ή δημιουργήσασα φύσις άμηχάνους ήδονάς παρέχει τοις δυναμένοις τάς αιτίας γνωρίζειν καί φύσει φιλοσόφοις; Phjs. 2, 2, 194 a 21-22: ή τέχνη μιμείται τήν φύσιν [cf. Meteor. 4, 3, 381 b 6]; Sen. Ep. 65, 3: omnis ars naturae imitatio est·, Apul. De Mundo, 22: nam quid, oro te, ornatum atque ordinatum videri potest quod non ab ipsius exemplo imitatura sit ratio? magistrum artium: to the instances in the note on ita definit ut earn dicat, above, add, for the importance of fire in the arts, Aesch. Prom. V. 254; Plat. Protag. 321 d-e; Basil, Hexaem. 3, 5, p. 65 a-b. atque hac . . . omnis ornatus (2, 58) = S.V.F. 1, no. 172. omnis natura: cf. 2, 35, n. {in omni natura)·, omnis is here surely adjectival rather than a substantive (του παντός). sectam quam sequatur: secta is derived, not from seco, but from sequor (cf. A. Walde, Lai. etym. Wörterb* (1906), 558), and is often found, as here, by figura etymologica, with that verb; e.g., Legg. 1, 38; Pro Rab. 22; Pro Flacco, 104; Pro Cael. 40; 2 Verr. 5, 181; Fam. 13, 4, 2; Brut. 120; Ad Brut. 1, 3a; Naev. Bell.

3

conplexus uoco coercet Ρ

Poen. 5 Baehrens (8 Warmington); Catull. 63, 15; Lucr. 5, 1115; Liv. 8, 19, 10; 29, 27, 2; P. Parzinger, Beitr. χ. Kenntn. d. Entwickl. d. cic. Stils (1910), 52. For the meaning cf. Serv. Aen. 10, 107: sectas dicimus habitus animorum et instituta philosophiae circa disciplinam. In the present passage, however, it seems synonymous with the preceding viam: "a sort of way and course." 58 conplexu... coercet... continet: for the compounds of con- cf. 2,19 : consentiens, conspirans, continuata cognatio ... coget ... conprobare, and note. With the thought cf. 1, 37, and n. (ultimum et altissimum); 2, 101: omnia cingens et coercens caeli complexus qui idem aether vocatur\ Pacuv. 86-87 Ribbeck (107-108 Warmington): hoc vide, circum supraque quod complexu continet / terram\ Lucr. 5, 318319: tuere hoc, circum supraque quod omnem / continet amplexu terram\ Plin. N.H. 2, 1: mundum et hoc—quocumque nomine alio caelum appellare libuit cuius circumflexu teguntur cuncta·, Achill. I sag. 5, p. 36 Maass (S. V.F. 1, no. 115): Ζήνων γοϋν ό Κιτιεΰς ούτως αύτόν ώρίσατο· ουρανός έστιν αιθέρος το £σχατον, έξ οδ καί έν φ έστι πάντα έμφανώς. τοϋτο δέ καί πάντα περιέχει πλην αύτοϋ, εδ πάνυ ειπών· ούδέν γάρ έαυτό περιέχει, άλλ' έτέρου έστί περιεκτικόν. With continet cf. Aug. C.D. 8, 6: vitam ... nutrit et continet·, Diog. L. 7, 148: φύσιν δέ ποτέ μέν άποφαίνονται τήν συνέχουσαν τον κόσμον; Wisdom of Solomon, 1, 7: "that which holds all things together." artificiosa . . . artifex: "craftsmanlike . . . craftsman" (Rackham); τεχνική . . . τεχνΐτις (Piasberg). Numerous cases

686 dicitur, consultrix 1 et provida utilitatum 2 oportunitatumque 3 omnium. Atque ut ceterae naturae suis seminibus quaeque gignuntur, augescunt, continentur,4 sic natura mundi omnis motus habet voluntarios, conatusque 6 et adpetitiones, quas όρμάς 6 Graeci vocant, et his 7 consentaneas 8 actiones sic adhibet u t 9 nosmet ipsi qui animis movemur 1 0 et sensibus. Talis igitur mens mundi cum sit ob eamque 11 causam vel 1 2 prudentia vel 1 contrix A1 2 utilitatem B1 3 opportunitatumque PV 4 continent BFM 6 cognatosque tunitatum (que om.) Μ 6 hormas codd. 7 his HVNB1M, 8 Ν2 iis i 72 , is cett. 10 mouetur Vx 11 earn quae B1 12 uel • ut om. Ν

of artifex applied to the god or nature which created the universe are found in Thes. Ling. Lat. 2 (1900), 700, 58-701,11. In Tim. 6, Cicero renders δημιουργός by artifex. See also A. Pittet, Vocab. pbil. de Seneque, 1 (1937), 113. consultrix et provida: though consuitor is used by Cicero and many others, the feminine is found only here; cf. Thes. Ling. Lat. 4 (1906), 594, 69-71. For the combination of consulo and provideo cf. 1, 4: consult et provideri·, Ad Q. Fr. 1, 1, 31. Plasberg here suggests συμβουλευτική καΐ προνοητική. utilitatum oportunitatumque: cf. 1, 92: quae sit utilitas quaeque oportunitas in homine membrorum. naturae: of natural objects, but, as the rest of the sentence shows, limited to plants and animals. The argument is not clearly expressed, but J. S. Reid (ap. Mayor) suggests: "art is shown by arrangement and purpose; all parts of nature show this and are therefore artificiosa. The art is as it were stored in the seed; the universe has no seed, but just as each particular part has sua semina, and so far is self-contained, so the universe has its movements and feelings belonging to itself and not caused from without." The creative and formative principle of the seed is emphasized by Aristotle (Part. An. 1, 1, 640 a 22-23; Gen. An. 2, 1, 734 b 22-24) and much developed by the Stoics (cf. 2, 81, and n. (seminis ... vim)·, Pease on Div. 1, 128,

(que add.), oporN1, cognatusque consentaneos A1 (pr.) om. Ν

n. {ut in seminibus vis), and works there cited, to which add: Ar. Did. ap. Eus. Pr. Ev. 15, 20, 1 [on Zeno]; perhaps Philo, De Opif. Mundi, 43; Sen. N.Q. 3, 29, 2-3; Ep. 90,29; the work of Sphaerus περί σπέρματος (Diog. L. 7, 177); J. Needham, Hist, of Embryology (1934), 48, n.). quaeque: for its separation from the reflexive cf. 2, 127: suis se armis quaeque defendat·, and other cases cited by J. Lebreton, Etudes sur la langue et la gram, de Cie. (1901), 118. gignuntur, augescunt, continentur: of reproduction, growth, and preservation in life. motus habet, etc.: K. Reinhardt, Kosmos u. Sympathie (1926), 295, remarks that from this doctrine of divine immanence in nature grows the natural theology of 2, 115 and the following sections. adpetitiones: cf. 2, 29, n. (rerum adpetitus); Ac. 2, 24: adpetitio (earn enim volumus esse όρμήν); Fin. 3, 23: appetitio animi, quae όρμή Graece vocatur·, 4, 39; 5, 17; O f f . 1, 101; 2, 18; Aug. C.D. 19, 4. consentaneas actiones: cf.Fin. 5, 60. mens mundi: cf. 3, 93: audit igitur mens divina de singulis·, Ac. 1, 29: quam vim animum esse dicunt mundi; eandemque esse mentem sapientiamque perfectam ... quasi prudentiam quandam, procurantem caelestia maxime, deinde in terris ea quae pertineant ad homines.

687 Providentia 1 appellari 2 recte possit (Graece enim πρόνοια3 dicitur), haec potissimum providet et in iis 4 maxime est occupata, primum ut mundus quam aptissimus sit ad permanendum, deinde ut nulla re egeat,5 maxume autem ut in eo eximia pulchritudo 6 sit atque omnis ornatus. 23 59 Dictum est 7 de universo mundo,8 dictum etiam est de sideribus, ut iam prope modum 9 appareat multitudonec 10 cessantium deorum nec ea quae 1 1 agant molientium 12 cum labore 1 uerba prudentia F. uel prouidentia add. V 2 apellari B1 3 pronoea P, pro4 iis B, his ΑΗΡ VNM 5 regeat B1 7 est om. Η noea cett. * pulcritudoiV 8 mundo . . . chrysippo (2, 63) om. Ρ 8 modum] mundum HB1 10 non BF 11 ea quae] aquae Β 1 12 molientium Β 3 , molenciam Β 1 , molentium Β 2 , mollentiam Α , molientium V 1

prudentia vel Providentia: cf. Hortens. fr. 33 Müller: id enim est sapientis, providere ; ex quo sapientia est appellata prudentia-, Sen. Dial. 3, 3, 7: nullt nisi homini concessa prudentia est, Providentia, diligentia, cogitatio. Πρόνοια: cf. 1, 18; Aet. Plac. 1, 28, 3 (Doxogr. Gr.z 323): λόγος των έν τ ω κόσμω προνοία διοικουμένων. ad permanendum: cf. 2, 34, and η. (a pestiferis recessum)·, 2, 85; 2, 115: ita cohaeret ad permanendum ut nihil ne excogitari quidem possit aptius·, 2, 124, n. (iconservandi sui); 2, 127: ut vero perpetuus mundi esset ornatus magna adbibita cura est α Providentia deorum·, 3, 28: ilia vero cohaeret et permanet naturae viribus·, Plat. Legg. 10, 903 b: τ ω τοϋ παντός έπιμελουμένω προς την σωτηρίαν και άρετήν τοΰ δλου πάντ' έστί συντεταγμένα; Theon, Progymn. 12, p. 126 Spengel: και τά μέρη δέ των ώρών ώς εδ δεδημιούργηται ύπό της φύσεως πρ&ς διαμονήν καΐ σωτηρίαν αυτών. nulla re egeat: cf. O f f . 2, 15: nulla re egeremus·, K. Reinhardt, Poseidonios (1921), 147-148; M. Pohlenz, Gotting, gel. Anξ. 188 (1926), 288, n. 3; id. in P.-W. 36 Halbb. 2 (1948), 431, who compares Xen. Mem. 4, 3: ώς επιμελώς οί θεοί ών οΐ άνθρωποι δέονται κατεσκευάκασι. On the completeness of the world for the uses of man cf. 2 , 9 8 ; Xen. Mem. 4,3, 3-9.

pulchritudo . . . ornatus: cf. 1, 22, n. (signis et luminibus); De Or. 3, 179: haec tantam habent vim . . . tantam pulchritudinem ut nulla species ne cogitari quidem possit ornatior; Plat. Tim. 29 a ; Procl. in Tim. 101 e-f (pp. 333-334 Diehl). M. Pohlenz (Gott. gel. Αηχ. 1926, 289), in opposition to the Posidonian origin of this passage, maintained by Reinhardt, inclines to believe that it comes from Panaetius. omnis: cf. 2, 56: omnis ordo. 59. dictum est de universo mundo: in 2, 58, M. van den Bruwaene, La theol. de Cie. (1937), 96, thinks the phrase dictum etiam de sideribus is to avoid the reproach of incoherence in the digression upon the stars (2, 49-56). nec cessantium deorum: cf. 1, 22: cur Pronoea vestra cessaverit; 1, 102: pueri delicati nihil cessat tone melius existimat; Fin. 2, 41: nec earn csssando . .. sed agendo aliquid. molientium cum labore: cf. 1, 2, n. (moliantur); 1, 22: laboremne fugiebat [sc. Pronoea]; 1, 24; 1, 51: nulla opera molitur·, 1, 52: vestrum vero laboriosissimum ... est inplicatus molestis negotiis et operosis [and n. on laboriosissimum]; 3, 92: vos enim ipsi dicere soletis nihil esse quod deus efficere non possit, et quidem sine labore ullo·, [Aristot.] De Mundo, 6, 400 b 10. Balbus here answers the charges of Vellerns in 1, 22; 1, 24; 1, 51-52. Divine omnipotence is

688 operoso 1 ac molesto. Non enim venis et 2 nervis et ossibus continentur nec his 3 escis aut potionibus vescuntur ut aut nimis acres 4 aut nimis concretos umores colligant, nec his 5 corporibus sunt u t 6 casus aut ictus extimescant aut morbos metuant ex defetigatione 7 membrorum, quae verens Epicurus monogrammos 8 1 aperoso Β1 2 ueni set B1, ueni sed V1, uenis sed A 3 iis PF, hiis B, 4 agres AV1 6 his HVNM, 8 aut AT is Ν hiis BF\ iis F2, is A 7 defatigatione V2N 8 monogrammos in ras. V

often asserted (e.g., in addition to the epithet omnipotent, Xen. Cyrop. 8, 7, 22: πάντα δυναμένους; Callim. fr. 27 Mair ap. Plut. Ρlac. 1, 6, p. 880 f: εί θεών οΐσθα, / ϊσθ' δτι και ρέζαι δαίμονι παν δυνατόν; Philo, De Virtut. 26: πάντα γάρ θεω δυνατά; Luke, 1, 37; Epicharm. ap. Clem. Strom. 5, 14, 100, 6: άδυνατεϊ δέ ούδέν θεούς; W. Theiler, Zur Gesch. d. teleol. Naturbetrachtung bis auf Aristot. (1925), 21), and even the ease of divine action (e.g., 2, 77: sustinendi muneris propter inbecillitatem difficultas minime cadit in maiestatem deorum; 3, 92 (quoted above); Dip. 1, 120: quanto id deo est facilius, cuius numini parent omnia [cf. 2, 35]; Ov. A.A. 1, 562: in facilist omnia posse deo; Theon, Progymn. 12, p. 126 Spengel: ράδιόν έστι τω θεω καΐ άνευ πάσης πραγματείας; Iambi. Vita Pyth. 28, 139 ( = Stob. vol. 5, p. 997 Hense): ρφδια πάντα θεω τελέσαι, καΐ άνήνυτον ούδέν), yet other writers qualify or altogether deny the divine powers (e.g., Ac. 2, 50: quis enim tibi dederit aut omnia deum posse aut ita facturum esse, si possit; Philodem. De Diis, 3, col. 8, pp. 25-26 Diels: ταν υπό των έλέγχων πιέζονται, τότε καταφεύγουσιν έπΐ το δια τοϋτο φάσκειν τά συναπτόμενα μή ποιεϊν, δτι ού πάντα δύναται [cf. part 1, p. 21 Diels; R. Philippson in Symb. Osloenses, 19 (1939), 22-23]; Lucr. 5, 86-90; Plin. N.H. 2, 27 [a list of things impossible to deity]; Galen, De Instrum. Odor. 5 (II, 880 Κ.): δσα γοϋν άδύνατα τή σφών αυτών φύσει, καΐ θεοϊς έστιν άδύνατα). venis . . . nervis . . . ossibus: the more technical Galen, De anat. Administr. 3, 9 (II, 393 K.), groups together

arteries, nerves, and veins, but Cicero here includes the skeleton as an essential unifier and articulator of the body. escis aut potionibus: combined also in Div. 1, 115; Fin. 2, 90. Since the sun is fed by exhalations from the ocean (2, 40) and the stars by those from sea and land (2, 43) it would appear that these are, at times, at least, conceived in terms of human bodies; cf. W. Gundel, De Stellarum Appellatione et Rel. Rom. (1907), 113 and 115, who remarks that we also hear at times of the eyes and the hair of the stars. acres . . . concretos umores: cf. Flat. Tim. 86 e: δπου γάρ άν οί των οξέων γ,αλ των αλυκών φλεγμάτων και, δσοι πικροί καΐ χολώδεις χυμοί κατά τό σώμα πλανηθέντες ίξω μέν μή λάβωσιν άναπνοήν, κτλ.; Cels. 2, 19, 1: aliae res boni suci sunt, aliae mali, quas εύχύλους vel κακοχύλους Graeci vocant; aliae lenes, aliae acres, etc.; Galen, Pro Puero epilept. 4 (XI, 368 Κ.): ό δέ τοϋ πάθους ίδιος και έξαίρετος έν τώ φυλάττεσθαι μάλιστα τά φλεγματικά τών εδεσμάτων, δθεν ούδέ τοις άλλοις μέν άλύποις, γλίσχρον δέ τινα χυμόν, ή ψυχρόν ή παχύν ίχουσιν, έγχρονίζειν προσήκει; De Simpl. Med. 4, 19 (XI, 686 Κ.): γλίσχρους καΐ παχεϊς χυμούς [cf. 7, 32 (XII, 82); αϊ.]. For concrescere of coagulating humors cf. Thes. Ling. Lat. 4 (1906), 94, 62-95, 16. colligant: "contract" (Rackham) or "secrete"; in 2, 101, umorem ... colligens is used of air. casus aut ictus: of physical accidents arising from themselves or from outside sources. verens Epicurus: cf. 1, 102: si se commoverit vereamur ne beatus esse non possit ?

689

deos et nihil agentes commentus est. 60 Illi autem pulcherruma 1 forma praediti2 purissimaque 3 in regione caeli collocati ita feruntur moderanturque cursus ut ad omnia conservanda et tuenda consensisse videantur. Multae autem aliae naturae deorum e x 4 magnis beneficiis eorum 1

pulcherruma V1

2

perditi V1

3

plurissimaque V1

4

ex] et Μ

monogrammos: cf. 1, 75: istorum Plato (1, 24) and here the Stoics asserted adumbratorum deorum liniamenta atque for-to be the sphere; cf. also the extmia mal [and n. on adumbratorum]; 1, 98; 1, pulchritude of 2, 50. 123: liniamentis dumtaxat extremis non hapurissima . . . regione: i.e., above bitu solido [cf. n. on exilem ... atque perlu- the moon. cidum]; Div. 2, 40, n. (perlucidos). These consensisse videantur: cf. 2, 55, n. outline sketches, upon which colors {admirabili incredibilique constantia)·, and might later be applied (Aristot. De Gen. for the rhythm 2, 54, n. (inesse videamus). An. 2, 6, 743 b 23-25; Plut. Quomodo multae autem aliae: the adversative Adulescens, 2, p. 16 b; Orig. De Princ. element in autem is here slight (cf. Dou2, 11, 4), are contrasted with the στερέμ- gan and Henry on Tusc. 4, 63), and L. νια, or solid bodies (1, 49; C. Bailey, The Edelstein {Studi ital. di filol. class. 11 Gr. Atomists and Epic. (1928), 449-450), (1934), 176, n. 3) remarks upon the lack and suggest shape but not bulk. Of of a formal emphasis upon the transition course this is the description of an op- in thought; cf. R. Hirzel, Untersuch. ponent of Epicurus, not a phrase of his Cie. phil. Sehr. 1 (1877), 207, η. 1. (R. Hirzel, Untersuch. Cie. phil. Sehr. In 1, 36-41, Vellerns had remarked 1 (1877), 81; less probable is his reading upon the heterogeneous character of the (pp. 82-84) of this word in Petron. 83, 2). Stoic gods, especially as set forth by Perhaps the gods themselves are here Chrysippus—perhaps in contrast to the confused with their imagines·, cf. R. monotonous likeness of the Epicurean Philippson in Symb. Osloenses, 20 (1940), deities as seen by Cotta in 1, 80—,and 43. On the process here described cf. this is here illustrated at greater length, Non. p. 37 M. (p. 53 L.): monogrammi for after the astral deities (2, 45-60) there dicti sunt homines made pertenues ac deco-come the benefactors of men (2, 60), the lores; tractum a pictura, quae priusquam personified benefactions themselves (2, coloribus corporatur, umbrafingatur.Lucilius60), personified abstracts (2, 61), deified lib. II [59 Marx]: vix vivo homini ac mono- mortals (2, 62), natural forces personified grammo·, Plin. N.H. 35, 5: umbra hominis (2, 63-69), and the gods of the poetic Units circumducta . . . inventam liniarem [sc.mythology (2, 70). Mayor and Rackham picturam] a Philocle Aegyptio vel Cleanthe are therefore probably wrong in thinking Corinthio·, G. Lippold in P.-W. 14 (1928), that multae aliae naturae deorum means 891-892. "many other divinities" (comparing for nihil agentes: cf. 1, 101, n. {nihil the periphrastic use of natura with the agentem ... deum); 2, 44, n. (qui nihil genitive 1, 23; 2, 24; 2, 136) rather than agif); Pease on Div. 2, 6, n. (nihil agere). the simpler meaning, "many other kinds commentus est: of imaginary or of gods." A. Schmekel, Die Philos. d. unreal inventions; e.g., Fin. 4, 43; Att. mittl. Stoa (1892), 242, n. 4, would see 6, 1, 8; Tert. Ad Nat. 2, 9; Lact. Inst. in 2, 60-62 the gods of the statesmen (a maioribus constitutae) and in 2, 63-72 5, 3, 3; De Ira, 10, 48. 60. pulcherruma forma: which Vel- those of the poets (cf. 2, 63: poetis suplerns (1, 47) believed to be the human, peditaverunt·, 2, 70: apud Homerum). These

690 non sine causa et a Graeciae 1 sapientissimis et a maioribus nostris constitutae nominataeque sunt. Quicquid 2 enim magnam utilitatem generi adferret humano,3 id non sine divina 4 bonitate erga homines fieri 6 arbitrabantur. Itaque tum illud quod erat a deo natum nomine ipsius β dei nuncupabant,7 ut cum fruges Cererem 1 graeci B1 2 quidquid V1B1 3 humano afferret M, afFetret et humano Ν 5 *fieri A 7 nun*cupabant diuine BP-F1, **diuinae B2 · ipsi sius V1 B, noncupabant A 4

two types might belong to the triple classification of Panaetius's pupil, Scaevola (Varr. ap. Aug. C.D. 4, 27; K. Reinhardt, Poseidonios (1921), 408, η. 1; id., Kosmos u. Sympathie (1926), 121, η. 1), the third, perhaps here represented by the astral deities of 2, 45-60, standing for the gods of the philosophers. The two former, Schmekel believes, are both rejected by Cicero, though he is less severe upon what has been established a maioribus. R. Hirzel, op. cit., 1, 211, η. 1, would find in the distinction between the astral and the conventional gods an indication that Cicero's source was a younger Stoic, who had adjusted his arguments to the criticisms of Carneades. magnis beneficiis: cf. 2, 13, n. {ex magnitudine commodorum); also on divina bonitate, below. On the gods as philanthropic and beneficent cf. H. Bolkestein, Wohltätigkeit u. Armenpflege im vorchristl. Altert. (1939), 173-174; Festugierc and Nock in ed. of Corp. Hermet. 1 (1945), 132, η. 72. This may be regarded as the converse of the idea that beneficent mortals were deified by the thankful regard of those they had assisted (2, 62). non sine causa: Goethe thinks this a concession to the popular religion, as in 2, 62: rite di sunt habiti. sapientissimis: substantival, like sapiens·, cf. Fam. 4, 3, 3. maioribus nostris: cf. 2, 79: maiorum institutis·, on Cicero's regard for this conservative factor see J. C. Plumpe, Wesen u. Wirkung d. Auctoritas Maiorum bei Cie. (1935). utilitatem: cf. 1, 38, n. {a quibus ... utilitas)·, 2, 80: earum rerum vim quae in-

essent in omni mundo cum magno usu et commoditate generis humani. Bread and wine in particular were regarded as the staples of life, one dry, one liquid (O. Kern in P.-W. 4 (1901), 2754-2755; Varr. R.R. 1,1, 5; Plut.j2uaest. conv. 5, 5,2; Menand. Rhet. in Rhet. Gr. 3, 362 Spengel; also as symbols in the Eucharist); cf. Sext. Emp. Adv. Phys. 1, 18: Πρόδικος δέ ό Κεϊος, "ήλιον," φησί, "καΐ σελήνην και ποταμούς καΐ κρήνας καΐ καθόλου πάντα τά ώφελοϋντα τόν βίον ήμών οί παλαιοί θεούς ένόμισαν διά την άπ' αύτών ώφέλειαν . . . και διά τοϋτο τον μέν αρτον Δήμητραν νομισθήναι, τον δέ οίνον Διόνυσον, κτλ. (W. Jaeger, Theol. of the early Gr. Philosophers (1947), 272); Eus. Pr. Εν. 1, 9, 5: οΐ παλαίτατοι τά της γης αφιέρωσαν βλαστήματα και θεούς ένόμισαν καΐ προσεκύνουν ταϋτα [cf. Cyril. Hierosol. Catech. 6, 10]. divina bonitate: cf. 1, 121: quidpraestantius bonitate et beneficentia·, Fin. 5, 65; Sen. Ep. 95, 50: reddere Ulis maiestatem suam, reddere bonitatem, sine qua nulla maiestas est. turn illud: correlative with tum autem res ipsa (2, 61). a deo natum: cf. O f f . 2, 16: nulla . .. pestis est quae non homini ab homine nascatur·, Fin. 5, 69: quae oriuntur a suo cuiusque genere virtutis\ Legg. 3, 30: a te id ipsum natum. The phrase is here justified, as J. Jortin {Misc. Observ. upon Authors anc. and mod. 2 (1732), 76) remarks, by 2, 62: di qui utilitates quasque gignebant. nomine ipsius dei: cf. 1,38 (the view of Persaeus): ipsasque res utiles et salutares deorum esse vocabulis nuncupatas, ut ne hoc

691

appellamus, vinum autem Liberum, ex quo illud Terenti,1 'Sine 1

terrenti Β 1

quidem diceret, ilia inventa esse deorum, sed ipsa divina; 1,118, and n. (Prodicus); 3, 41: cum fruges Cererem, vinum Liberum dicimus, genere nos quidem sermonis utimur usitato, sed ecquem tarn amentem esse putas qui illud quo vescatur deum credat esse·, Plut.Quaest. conv. 5, 10, 3, 685 b: salt is called divine, οί γαρ άνθρωποι τά κοινά καΐ διήκοντα ταϊς χρείαις έπΐ το πλείστον έκθειάζουσιν, ώς τό ΰδωρ, τό φως, τάς ώρας· την δέ γην ού μόνον θείον άλλα καΐ θεον ύπολαμβάνουσιν. Sometimes we find an intermediate form, in which the useful objects are designated as the gifts of some particular deity regarded as their discoverer or bestower; e.g., II. 13, 322: Δημήτερος άκτήν (cf. Eur. fr. 892 Nauck); Lucr. 2, 652-657; 5, 13-14; Diod. 2, 36, 3: των Δημητριακών καρπών (cf. Aristid. Or. 13, p. 301 Dindorf; Artemid. Onirocr. 4, 2; Paroem. Gr. 1, p. 43, no. 40); Virg. G. 2, 517: Cerealis mergite culmi; 3, 526-527: Bacchi / muttera [cf. Sil. Ital. 11, 285]; Aen. 8, 181: dona ... Cereris (cf. Sil. Ital. 7, 183: Cerealia dona)·, Culex, 135: Cereris ... semina·, Galen, De Oss. ad Tiron. 5 (II, 754 K.); and in many passages Dionysus is named as the discoverer of wine; e.g., Eur. Bacch. 278-279; Diod. 4,1, 7; Schol. II. 18, 486; Od. 9, 198; Tert. Apol. 11; Procl. in Cratyl. 85 (p. 41 Pasquali): τά δέ άπό τών εύρόντων, ώς ό οίνος Διόνυσος, τά δέ άπό τών ευρημάτων, ώς ό "Ηφαιστος πϋρ; Eustath. in II. 6, 135. Against such deification see Lucr. 2, 655-660; Sext. Emp. Adv. Phys. 1, 39; Lact. Inst. 1, 18, 18-25. In the present passage, however, Balbus passes directly to the metonymic use of the divine names for the objects in common life associated with them; cf. De Or. 3, 167: ex quo genere haec sunt, Martern belli esse communem, Cererem pro frugibus, Liberum appellare pro vino, Neptunum pro mari, curiam pro senatu·, Philolaus ap. Procl. in Eucl. 166 (Vorsokrat. 32 A 14); Schol. //. 19,119; 20, 67: οδτος μεν οδν τρόπος άπολογίας άρχαϊος

ών πάνυ καΐ άπό Θεαγένους τοϋ'Ρηγίνου, δς πρώτος εγραψε περί 'Ομήρου, τοιοϋτός έστιν άπό της λέξεως; Auct. ad Herenn. 4, 43, who calls the figure denominatio; various writers on tropes (Riet. Gr. 3, pp. 195; 209; 220; 233; 250-251 Spengel, all classing it as metonymy); Quintil. Inst. 8, 6, 23-24 [metonymy or hypallage]; Plin. N.H. 25, 2-3 [on plants named for their discoverers]; Plut. De Is. et Os. 66, p. 377 d; 70, p. 379 a-b; Clem. Strom. 7, 9, 52, 3 (κατά τινα άναφοράν); Serv. Aen. 1,171; 1,177; Schol. Ver. Aen. 1,1; Iul. Vict. 20, p. 432 Halm [translatio]; Sallust. De Diis, 4: ταΰτα δέ άνακεΐσθαι μέν θεοϊς λέγειν . . . σωφρονούντων εστίν άνθρώπων, θεούς δέ καλεΐν μαινομένων, εί μή άρα . . . έν συνήθεις καλοΰμεν; Isid. Etym. 19, 6, 2 (figuraliter); Eustath. in II. 2, 426; in Od. 2, 355. General studies of this form of metonymy are by S. Reichenberger, Die Entwickl. d. metonym. Gebrauchs v. Götternamen i. d. gr. Poesie (1891); Ο. Gruppe, Gr. Myth. u. Rel. 2 (1906), 1062, n. 2; Η. L. Axtell, The Deification of abstract Ideas in Rom. Lit. and Inscr. (1907), 75; O. Gross, De Metonym. Sermonis Lat. a Deorum Nominibus petitis (Diss, philol. Halenses, 19, 4 (1911)), with abundant collections; G. Downey in Trans. Am. philol. Assoc. 69 (1938), 349-363; P. De Lacy in Am. Journ. of Philol. 69 (1948), 258; W. C. Greene in Oxf. cl. Diet. (1949), 670. illud Terenti: Eun. 732 [on which see Donatus]; often quoted, especially by grammarians as an example of metonymy; e.g., Min. Fei. 21, 2 [in indirect discourse]; Charis. 4, p. 273 Keil; Diomedes, 2, p. 458 Keil; Donat. 3, 6, p. 400 Keil; id., in Aen. 1, 685; Pompeius, Comm. p. 307 Keil; Mar. Plot. Sacerd. p. 467 Keil; Hier. Ep. 54, 9, 5; Adv. Iovin. 2, 7; Myth. Vat. II, 38; Eugraph. in Eun. 479; Fulg. Myth. 2, 70; Isid. Etym. 1 37, 9. Terence's verse seems

692 Cerere et Libero friget Venus'; (61) tum autem res ipsa, in qua vis inest 1 maior aliqua,2 sic appellator ut ea ipsa vis 3 nominetur 1

inest. . . ea ipsa add. in mg.

Β

suggested by the proverb appearing in Apostol. 12, 2 (Paroemiog. Gr. 2, 542): νεκρον 'Αφροδίτη Διονύσου δίχα καΐ Δήμητρας, or by Eur. Bacch. 713-774: οίνου δέ μηκέτ' οντος ούκ £στιν Κύπρις I ούδ' δλλο τερπνόν ούδέν άνθρώποις ίτι [Apostol. 12, 42 f in Paroemiog. Gr. 2, 553]; cf. Antiphanes fr. 242, 3 Kock ap. Athen. 1, 28 f: έν πλησμονή γαρ' Κύπρις [see Athen. 6, 270 c;Liban. Or. 64, 107; Themist. Or. 13, p. 164 b Hardouin; Schol. Soph. Ant. 781]; Diotima ap. Apostol. 7,86: Έ ρ ω ς θάλλει μέν εύπορων, αποθνήσκει δ' άπορων. These three elements are combined by Alexis, 271, 4 Kock ap. Plut. Quomodo Adolescens, p. 21 e: τό φαγεΐν, τέ> πιεΐν, τό της 'Αφροδίτης τυγχάνειν; elsewhere the close connection of Dionysus and Aphrodite is stressed: Eur. fr. 895 Nauck ap. [Aristot.] Probl. 10, 47, 896 a 24; 30, 1, 953 b 30-33; Schol. Arat. 1068, p. 541 Maass; Phaedr. App. 14, 28; Hor. C. 3,18, 7; Ov. A.A. 1, 244; Cornut. N.D. 30, p. 61 Lang; Plin. in Anth. Lat. 710, 3-4 Riese; Apul. Met. 2, 11; Tert. De Sped. 10; Arnob. 7, 30; [Aero] in Art. poet. 412; Achill. Tat. 4, 3; Aristaen. Ep. 1, 3, p. 136 Hercher; Apostol. 4, 58 {Paroemiog. Gr. 2, 320 [where see the ample note of von Leutsch]). Liber and Ceres are linked in Virg. G. 1, 7. 61. res ipsa: an indefinite expression; ein gewisses Etwas, as Schoemann says; hardly more than id in quo. ea ipsa vis: cf. 3, 47: di omnes Uli qui commemorabantur a te, Honos, Fides, Mens, Concordia, ergo etiam Spes, Monet a, omniaque quae cogitatione nobismet ipsis possumus fingere·, Legg. 2, 19 [cf. Lact. Inst. 1, 20, 19]: ast olla propter quae datur homini ascensus in caelum, Mentem, Virtutem, Pietatem, Fidem, earumque laudum delubra sunto, ne uncula vitiorum·, 2, 28: bene vero quod Mens, Pietas, Virtus, Fides consecratur manu; quarum omnium Romae dedtcata publice templa sunt, ut ilia qui habeant {habent

2

aliquae A1V1

3

uis om. Β

autem omnes boni) deos ipsos in animis suis conlocatos putent. . . rerumque expetendarum nomina, Salutis, Honoris, Opis, Victoriae. quoniamque exspectatione rerum bonorum erigitur animus, recte etiam Spes a Calatino consecrata est; AdQ. Fr. 1, 1, 31: urbibus ... in quibus tuas virtutes consecratas et in deorum numero conlocatas vides. This personification of abstractions— whether virtues or vices or things desirable or undesirable—begins sparingly with Homer but becomes common in Hesiod (cf. F. Stössl in P.-W. 19 (1937), 1048-1049; W. C. Greene, Moira (1944), 28, n. 89) and in later writers, both Greek and (especially) Latin; cf. W. W. Fowler, Rom. Ideas of Deity (1914), 92; E. Norden, Aus altröm. Priesterbüchern (1939), 208, n. 2. Two types may be recognized (Stössl, op. cit., 1043-1044), one in which, as in 2,60, above, a particular deity precedes the abstraction which comes to be associated with him; the other and less primitive (cf. G. Wissowa, Re!, v. Kult. d. Römer1 (1902), 48-50; G. F. Moore, Hist. ofRel. 1 (1913), 575; J. G. Frazer, Golden Bough, 43 (1914), 253), as in most Roman instances, in which an abstraction recognized by popular usage is personified as a deity. Among treatments of this topic see R. Engelhard, De Personificationibus quae in Poesi atque Arte Rom. inveniuntur (1881)—not seen by me; H. Usener, Götternamen (1896), 364-375; Ο. Gruppe, Gr. Myth. u. Rel. 2 (1906), 1065-1086; Η. L. Axtell, Deification of abstr. Ideas in Rom. Lit. and Inscr. (1907); L. Deubner in Roscher, Ausf. Lex. 3 (1909), 20682169, describing cult, mythology, poetry, and art, and with lists of Greek (2127-2145) and Roman (2145-2164) deified abstracts; L. R. Farnell, Higher Aspects of Gr. Rel. (1912), 112; F. Stössl in P.-W. 19 (1937), 1042-1058—and works named in his bibliography at

693 deus, ut Fides, ut Mens, quas in Capitolio dedicatas videmus 1042-1043; H. Mattingly in Harv. theol. Rev. 30 (1937), 103-117; I. Wikarjak in Festschr. f . L. CwikliAski (1936), 92-103 (for Greek comedy); H. Bolkestein, Wohltätigkeit u. Armenpflege i. vorchristl. Altert. (1939), 288, η. 6; 290-291; Ε. Norden, op. cit., 89-90. Christian objections to such deification are naturally frequent (e.g., Clem. Protr. 2, 26, 4-5; 10, 102, 2-4; Arnob. 4, 1; 4, 2: nihil horum sentimus et cernimus habere vim numinis neque in aliqua contineri sui generis forma, sed esse virtutem viri, salutem salvi, honorem honorati, victoris victoriam, concordis concordiam, etc.; Eus. Pr. Ev. 5, 3, 5; Prud. C. Symm. 1, 445: sed nec virtutes hominum deus·, Aug. C.D. 4, 20; Mattingly, op. cit., 115-116), and already Plin. N.H. 2, 14, had protested vigorously against them and Lucian (Deorum Concil. 13) had ridiculed them. sic appellator . . . ut nominetur: pleonastic; Goethe compares Tusc. 5, 88: ita sentit ut . .. putet·, O f f . 1, 8: sic definiunt ut .. . definiant. Fides: cf. 2, 79: maiorum institutis Mens, Fides, Virtus, Concordia consecratae et publice dedicatae sunt·, 3, 61: nam mentem, fidem, spem, virtutem, honorem, victoriam, salutem, concordiam, ceteraque huius modi rerum vim habere videmus non deorum·, Legg. 2, 19; 2,28 (quoted on ea ipsa, vis, above); O f f . 3, 104: qui ius igitur iurandum violat, is Fidem violat, quam in Capitolio "vicinam I Ovis optimi maximi", ut in Catonis oratione est, maiores esse voluerunt·, L. Deubner in Roscher, Ausf. Lex. 3 (1909), 21482149; W. F. Otto in P.-W. 6 (1909), 2281-2286. Fides is probably one of the oldest of these abstractions; indeed, tradition carried back to Numa the foundation of its first shrine (Dion. Hal. 2, 75, 2; Plut. Numa, 16, 1; Clem. Strom. 5,1, 8, 4; cf. Liv. 1, 21, 4). The temple on the Capitoline was consecrated by A. Atilius Calatinus in 254 or 250 B.C. (Deubner and Otto, 11. cc.). In the second of these years, when he was dictator, he is said {Legg. 2, 28; Tac. Ann. 2, 49, 2) to have consecrated a temple of Spes, but we need not here, with Lambinus and

Frazer (on Ov. F. 2, 55 (p. 299)), emend Fides to Spes, for 3, 88, joins Mens, Virtus, and Fides, as here, and Hor. C. 1, 35, 21, links the two. In 115 B.C. M. Aemilius Scaurus restored the temple, which was located on the Capitoline (evidence cited by E. Aust, De Aed. sacr. Pop. Rom. (1889), 16, n. 33; C. Huelsen in P.-W. 3 (1899), 1535-1536); on the possible remains of this temple and that of Ops cf. G. Lugli in Journ. of Rom. Stud. 36 (1946), 3. On Roman divinities of oaths and pacts cf. G. De Voto, Tabulae Iguvinae (1937), 217. W. Kroll, Die Kultur d. ciceron. Zeit, 2 (1933), 23, observes that this was a deity of public rather than private good faith; the full title is Fides publica or Fides Populi Romani (Otto, op. cit., 2284). ut Mens: cf. 2, 79; 3, 47; 3, 61; 3, 88; Legg. 2, 19; 2, 28 (all quoted above in notes on ea ipsa res and Fides)·, for allusions in other authors cf. E. Aust, op. cit., 19, n. 43; R. Peter in Roscher, Ausf. Lex. 2 (1897), 2798-2800; L. Deubner in the same, 3 (1909), 2157 (to which add Tert. Ad Nat. 2, 11: deam Mentem, quae faciat mentem bonam aeque et malam; Aug. C.D. 4, 21: deae Menti, ut bonam haberent mentem)·, A. Marbach in P.-W. 15 (1931), 936-937. That Plut. De Fort. Rom. 5, p. 318 e translates this as Γνώμη, but in 10, p. 322 c (probably interpolated, to be sure) renders it Γνώμης ή νή Δία Ευβουλίας νεώς, indicates, thinks F. Altheim, Rom. Religionsgesch. 2 (1932), 124, that Mens is not here, as has been thought, the mere translation of some Greek divinity, like Sophrosyne. As a result of the defeat at Lake Trasimenus and perhaps as an atonement for the amentia of Flaminius there (Marbach, op. cit., 936), a temple was vowed by T. Otacilius Crassus and two years later (215 B.C.) dedicated to Mens·, cf. Liv. 22, 9, 10; Ov. F. 6, 241242. By M. Aemilius Scaurus it was, as Cicero says, restored, not long before the assumed date of our dialogue; Deubner and R. Peter think about 107 B.C., Wissowa about 115, others at the time of the invasion of the Cimbri

694

proxume 1 a Μ. Aemilio 2 Scauro, ante autem ab < A . > 3 Atilio Calatino erat Fides consecrata. Vides 4 Virtutis templum, vides 5 Honoris a M. Marcello renovatum, quod multis ante annis erat 1 proxi*me Λ 2 a q. aemilio Ν1, a (s?) aemilio Ν 3 < a . > Atilio 4 uide G Fleckeisen, Misc. cr. {1864), 56, atilioca latino A, atiliaea latino M2 5 uide AHVrBFM

(Marbach, I.e.), when, according to Plut. De Fort. Rom. 5, p. 318 e, ήδη τότε λόγων καί σοφισμάτων και στωμυλίας παρεισρυείσης εις την πόλιν, ήρχοντο σεμνύνειν τά τοιαϋτα. videmus: this and the repeated vides below need not indicate, as Rackham supposes, that the buildings in question were visible from the exedra of Cotta's house (1, 15), but rather that they are seen in Balbus's mind's eye. M. Aemilio Scauro: on his life (163/2 to ca. 90 B.C.) and character cf. P. von Rohden in P.- W. 1 (1894), 584-588. He was the father of the M. Aemilius Scaurus whom Cicero defended in the oration Pro Scauro. Atilio Calatino: regularly praised by Cicero; cf. 2, 165; Fin. 2, 116 [with his epitaph repeated in Sen. 61]: hunc mum plurimae consentiunt gentes / populi primarium fuisse virum)·, Τ use. 1, 13; 1, 110; Pro Plane. 60. For his life and work see P. von Rohden in P.-W. 2 (1896), 20792081. Editors since A. Fleckeisen, Krit. Miscellen (1864), 56, have inserted the praenomen A. before Atilio, for regularity, but it should be observed that it is lacking in Sen. 61 and Pro Plane. 60, just as here, hence it might appear wiser not to insert it; cf. 2, 7, n. {Junius)·, J. Curschmann, Zur Inversion d. röm. Eigennamen (1900), 30-31, for examples of a nomen followed by a cognomen used by Cicero without a praenomen. consecrata: one may hallow or consecrate a building or an image (3, 61: consecrata simulacra) or deify a person or personified concept; cf. 2, 79: Mens, Fides, Concordia, consecratae et publice dedicatae sunt·, 3, 89: omne fere genus bestiarum Aegyptii consecraverunt; Legg. 2, 28: Fides consecratur ... Spes a Calatino consecrata est.

Virtutis . . . Honoris: two deities analogous to numina, who are very often paired, like Apollo and Diana, though without any family relationship (H. Mattingly in Harv. theol. Rev. 30 (1937), 106); cf. L. Deubner in Roscher, Ausf. Lex. 3 (1909), 2154-2155; E. Samter in P.-W. 8 (1913), 2292, who gives evidence that Honos, like Virtus, is taken in a military sense (cf. 2 Verr. 4, 123; W. Bieber in Am. Journ. of Arch. 49 (1945), 25-34, on these military gods in art). The temple of Honos, outside the Colline Gate, was on the site of an altar erected on the spot where a plate inscribed Honoris had been found {Legg. 2, 58). A temple before the Porta Capena was originally dedicated to Honos by Q. Fabius Maximus Cunctator in 233 B.C., because of his victory over the Ligurians. M. Marcellus, during the battle of Clastidium in 222 B.C.—in which he won the spolia opima—vowed a shrine to Honos and Virtus, but its dedication had been opposed by the pontiffs, quod negabant unam eellam duobus recte dedicari, quia si de caelo tacta aut prodigii aliquid in ea factum esset, d i f f i c i l i s procuratio foret, quod utri deo res divina fieret sciri non posset, neque enim duobus nisi certis deis rite una bostia fieri, ita addita Virtutis aedes adproperato opere; neque tarnen ab ipso aedes eae dedicatae sunt [Liv. 27, 25, 7-9; Plut. Marc. 28, 1; De Fort. Rom. 5, p. 318 d-e; Val. Max. 1, 1, 8]. His son, however, in the seventeenth year after Clastidium (i.e., 205 B.C.) finally dedicated the temple of Virtus at the Porta Capena (Liv. 29, 11, 13; Ascon. in Pison. p. 11; C.I.L. VI, 449 (Dessau 3617); Lact. Inst. 1, 20, 12; cf. E. Aust, De Aed. sacr. Pop. Rom. (1889), 18, n. 38; F. Münzer in P.-W. 3 (1899), 2753), objects dedicated in which are mentioned in 2 Verr. 4, 121; Rep. 1, 21;

695 bello Ligustico 1 a Q.2 Maxumo dedicatum. Quid Opis,3 quid Salutis, quid Concordiae, Libertatis, Yictoriae; quarum omnium 1

legustico A V-NB1

2

q. VB {in ras.), quae AH, m. N, om. Μ

and a restoration, perhaps of this temple, under Vespasian, is alluded to by Plin. N . H . 35, 120. Another temple to this pair of divinities was built by Marius from the spoils of the Cimbri and Teutons (Fest. p. 344 M. = pp. 466-468 L.; C.I.L. I 2 , p. 195 (Dessau 59); Vitruv. 3, 2, 5; 7, praef. 17). For other allusions to temples of these two, combined or separate, cf. Deubner and Samter, 11. cc.; also Serv. Aen. 1, 8; Eumen. Pro inst. Schol. 7, 1 ( P a n e g y r . Lat.2 p. 252); Symm. Ep. 1,20, 1. On the separate temple to Virtus cf. also 3, 88; Pro Sest. 116; 120; Ascon. in Pison. 12. multis ante annis: from the original dedication to the vow at Clastidium was eleven years, from the vow to the later dedication about seventeen more, or a total of twenty-eight (Plasberg reckons ca. 26), so that editors have taken exception to multis, emending to nonnullis [Davies], baud multis [Bouhier], or non multis [suggested by Mayor]. But Plasberg compares Ac. 2, 1, where permultos annos = ca. ten years; Phil. 5, 44; Leg. agr. 2, 83: multos annos = 26 years. In short, "many years" is a relative expression, and the delay between the original vowing of the temple and its final completion may here well justify the phrase as its stands. bello Ligustico: for the part of Fabius in this cf. F. Münzer in P.-W. 6 (1909), 1816; J. Weiss in P.-W. 13 (1927), 533-534. Opis: a very ancient goddess personifying the abundance of the harvest and hence associated with the harvest god Consus. For general treatments see G. Wissowa in Roscher, Ausf. Lex. 3 (1909), 931-937; L. Deubner in the same, 3 (1909), 2157-2158; G. Rohde in P.-W. 18 (1939), 749-758. Common ancient tradition made Ops the wife of Saturn and mother of Jupiter, Juno, and Neptune (cf. Rohde, op. cit., 754; 2 Myth.

3

opus Ν

Vat. 1, 16), who was often identified also with Rhea and Cybele (Rohde, 754; 2 Myth. Vat. 62). She had a temple on the Capitol, mentioned as early as 186 B.C. (Liv. 39, 22, 4), and often by Cicero (Wissowa, op. cit., 933), but a sacrarium in the Regia from an even earlier time (Rohde, 750-751). The meaning of the clause seems to be "Why (should I speak of the temple) of Ops?" Salutis: cf. L. Deubner in Roscher, Ausf. Lex. 3 (1909), 2161; G. Wissowa in the same, 4 (1909), 295-301; C. Thulin in P.-W. 1 A (1920), 2057-2059. Her temple on the Quirinal was vowed in the Samnite war (311 B.C.) and dedicated in 302 (Liv. 9, 43, 25; 10, 1, 9: C. Iunius Bubulcus .. . aedem Salutis quam consul voverat, censor locaverat, dictator dedicavit). It contained paintings by Fabius Pictor (Val. Max. 8, 14, 6; Plin. N.H. 35, 19). Varro (L.L. 5, 74) considers Salus (and also Fides, Ops, and others) to be of Sabine origin; but cf. Thulin, op. cit., 2057-2058. Later shrines and the worship of Salus Augusta do not here concern us. Her cult is thought by G. J. Laing {CI. Philol. 37 (1942), 100) to have had to do with national safety (cf. Att. 12, 45, 2) rather than personal physical health, yet she is at times associated with Hygeia (Deubner, I.e.) and with Aesculapius (Liv. 40, 37, 2; Vitruv. 1, 2, 7; C.I.L. VI, 30983 (Dessau 3840); Dessau 9258). Concordiae: cf. R. Peter in Roscher, Ausf. Lex. 1 (1884), 914-922 (with much on the artistic and numismatic side); E. Aust in P.-W. 4 (1901), 831-835; L. Deubner in Roscher, Ausf. Lex. 3 (1909), 2146-2147. Tradition represented her earliest temple at Rome on the slope of the Capitol facing the Forum as built by Camillus in 367 B.C., after the quieting of struggles between patricians and plebeians (Ov. F. 1, 637-644; Plut. Camill. 42, 1-4; H. F. Rebert and H.

696 rerum quia vis erat tanta ut sine deo regi non posset, ipsa res Marceau in Mem. Am. Acad, in Rome, 5 (1925), 53-77), but this has been vigorously questioned by E. Skard (Avhandl. Norske Videnskaps-Akad. i Oslo, 2 (1932), 102-105), who points out that we cannot assume at so early a date the erecting of a temple to a political concept borrowed from the Greek 'Ομόνοια, and that Opimius, according to Plutarch (C. Gracch. 17, 6), built a new temple, not a restoration of one of Camillus. A. Momigliano {CI. Quart. 36 (1942), 111, n. 3; 115-117) accepts this view of Skard and describes the temples of Concord at Rome as follows: (1) an aedicula in the Graecostasis (Varr. L.L. 5, 156), built by Cn. Flavius in 304 B.C. (Liv. 9, 46, 6) and adorned with paintings by Fabius Pictor and other works of art (Liv. 26, 23, 4; Plin. N.H. 34, 73; 34, 77; 34, 80; 34, 89-90; 35, 19; 35, 66; 35, 131; 35, 144; 36, 196; 37, 4); (2) one on the Arx, vowed by L. Manlius in 216 B.C., on the occasion of the quelling of a military mutiny in Gaul (Liv. 22, 33, 7-8; 23, 21, 7; C.I.L. I 2 , pp. 233; Fasti Antiates in Notiz· d. Scavi, 1921, 86); (3) a temple between the Capitol and the Volcanal, built by L. Opimius in 121 B.C., after the death of C. Gracchus {Pro Sest. 140; Plut. C. Gracch. 17, 6 [who says that opponents carved on it the verse: έργον άπονοίας νοών ομονοίας ποιεί]; App. B.C. 1, 26; Aug. C.D. 3, 25: sed hoc quid aliud fuit quam inrisio deorum, Uli deae templum construere quae si esset in civitate non tantis dissenstonibus dilacerata conrueret\ it may be to this temple that the treaty between Rome and Callatis refers; see the text and bibliography in Ε. H. Warmington, Remains of Old Latin, 4 (1940), 292-294); (4) in 10 A.D. probably a rebuilding of the last by Tiberius (evidence cited by Momigliano, op. cit., 115, n. 2); may C.I.L. VI, 89 (Dessau 3781) refer to this restoration? Possibly from convenience of location, perhaps also ominis causa, the senate often met in the temple of Concord (e.g., Pro Sest. 26; Phil. 2, 19; 2, 112; 3, 30; 5, 18; 5, 20; 7, 21; De Domo, 130-131; 136-137; Sail. Cat. 46, 5; 49, 4;

Fest. p. 347 Μ. (p. 470 L.); Dio Cass. 46, 28, 3; T. Mommsen in Hermes, 9 (1875), 290), as did the Arval Brothers (cf. W. Henzen, Acta Fratrum Arvalium (1874), 5). Libertatis: cf. G. Wissowa in Roscher, Ausf. Lex. 2 (1894), 2031-2034; L. Deubner in the same, 3 (1909), 2157; B. Kock in P.-W. 13 (1927), 101-103. A temple on the Aventine (Paul, ex Fest, p. 121 M. = p. 108 L.) was dedicated by Ti. Sempronius Gracchus, father of the victor of Beneventum (Liv. 24, 16, 19) and consul in 238 B.C. (F. Münzer in P.-W. 2 A (1923), 1400). Probably more in Cicero's mind, though of course not to be mentioned by Balbus in this dialogue because of the anachronism, was the fact that Clodius had erected a shrine of Libertas on the site of Cicero's confiscated house {Att. 4, 2, 3; Legg. 2, 42; De Domo, 108-111; 131; Plut. Cie. 33, 1; Dio Cass. 38, 17, 6). Still a third temple was voted for Liberty in honor of Caesar (Dio Cass. 43, 44, 1), and Augustus built one to Iuppiter Libertas on the Aventine {Mon. Ancyr. 4 (19)). For the Atrium Libertatis—not a temple but the office of the censors and the seat of the first public library at Rome—cf. Kock, op. cit., 102-103. Victoriae: cf. L. Deubner in Roscher, Ausf. Lex. 3 (1909), 2163-2164; K. Latte in the same, 6 (1925), 294-302 (bibliography on 302). Associated with the Sabine goddess Vacuna (cf. Hor. Ep. 1, 10, 49, and Porphyrio and [Aero]) and the Greek Νίκη, this deity had a temple on the Clivus Victoriae on the Palatine, dedicated in 294 B.C. by L. Postumius (Liv. 10,33,9; 29,14, 13: aedem Victoriae quae est in Palatio)·, in 193 B.C., according to Liv. 35, 9, 6, aediculam Victoriae Virgin! s prope aedem Victoriae M. Porcius Cato dedicavit biennio post quam vovit. Statues of Victory are also mentioned (Deubner, I.e.). The goddess was naturally military in character (Latte, op. cit., 296-302). Cicero remarks {Legg. 2, 28): quodsi fingendanomina . . . rerum .. . expetendarum nomina, Salutis, Honoris, Opis, Victoriae. regi: A. Goethe {Jahrb. f . Philol. 133

697

deorum nomen optinuit. Quo 1 ex genere Cupidinis et Voluptatis et Lubentinae Veneris vocabula consecrata sunt, vitiosarum rerum neque naturalium (quamquam Velleius2 aliter existimat), 1

quod A1

2

ueleius A1

(1886), 137), with the approval of Mayor (CI. Rev. 3 (1889), 162), on the analogy of 2, 54 (non possum intellegere) would here emend to intellegi, but I cannot follow Mayor's reasoning (in his edition, ad loc.) that these passions do not admit of control by a god. Cupidinis: cf. 3, 58-60. Like Έ ρ ω ς , "Ιμερος, Πόθος,, and Amor, this god is masculine; cf. Non. p. 42 M. (p. 681 L.): cupidinem cum feminino genere dicimus, cupiditatem significamus [citing Virg. Aen. 6, 721]; cum masculine deum ipsum. On this god cf. W. H. Roscher in Ausf. Lex. 1 (1890), 931; E. Aust in P.-W. 4 (1901), 1759. Cupid was introduced largely under the influence of Greek poetry and art, and seems never to have gained a real acceptance at Rome and never to have had a temple of his own, though worshipped in that of Venus (Serv. Aen. 6, 830). The tendency to deify one's own desires, however, is recognized by Virg. Aen. 9, 185: an sua cuique deus fit dira cupido ? Voluptatis: Plaut. Bacch. 115, in a list of di damnosissimi, cites Amor, Voluptas, Venus, Venustas, and Gaudium; Lucr. 1, 1, equates her with Venus; cf. E. Bignone, Storia della lett. lat. 2 (1945), 432; 439, η. 1; also Ov. F. 4, 99; perhaps Pervig. Ven. 77—though the degree of personification is not clear in all these cases. Generally this goddess is called Volupia, for whom cf. R. Peter in Roscher, Ausf. Lex. 2 (1890), 233. Her sacellum is placed by Varr. L.L. 5, 164, in Nova Via\ her altar is mentioned by Macrob. Sat. 1, 10, 8. Lubentinae Veneris: cf. R. Peter in Roscher, Ausf. Lex. 2 (1890), 201-202; K. Latte in P.-W. 13 (1927), 61. This epithet of Venus appears also in Varr. L.L. 6, 47: ab lubendo libido, libidinosus, ac Venus Libentina et Libitina, sic alia·, fr. 4

(ap. Non. p. 64 M. = p. 89 L.): quod lubeat; unde etiam lucus Veneris Lubentinae dicatur·, Arnob. 4, 9; Aug. C.D. 4, 8: Lubentinae, qui nomen est a libidine·, Schol. Dan. Aen. 1, 720 [among epithets of Venus]: Lubentina, quae lubentiam mentibus novam praestat\ cf. also Plat. Phileb. 12 b: της θεοϋ ήν 8δε Άφροδίτην μέν λέγεσθαί φησι, τό δ' άληθέστατον αύτης δνομα Ήδονήν είναι. Libitina, goddess of undertakers, was identified with this deity, though the two are probably quite distinct (Latte, op. cit., 114), as is the Lubentia of Plaut. Asin. 268 (Latte, op. cit., 1534-1535). vitiosarum rerum: cf. 3, 44, where Labor, Invidentia, Senectus, Mors, Tenebrae, Miseria, and Querella are named; 3, 63: qui tantus error fuit ut perniciosis etiam rebus non nomen deorum tribueretur sed etiam sacra constituerentur [and he cites Febris, Orbona, and Mala Fortuna]·, Legg. 2, 19: laudum delubra suntο; ne uncula vitiorum\ 2, 28: nam illud vitiosum, Atbenis quod ... fecerunt Contumeliae fanum et Inpudentiae; virtutes enim non vitia consecrare decet. In Homer one finds "Ερις, Ί ω κ ή (II. 5,740), Δείμος and Φόβος (II. 15,119), Θάνατος and "Υπνος (II. 16,454;al.), "Ερις, Κυδοιμός, and όλοή Κήρ (//. 18, 535), and Virg. Aen. 6, 274-280, includes Luctus, Curae, Morbi, Senectus, Metus, Fames, Egestas, Letum, Labos, Sopor, Gaudia, Bellum, the Eumenides, and Discordia [imitated by Sil. Ital. 13, 579-594]; Apollod. Bibl. 1, 2, 4; elsewhere Pallor and Pavor (G. Wissowa in Roscher, Ausf. Lex. 3 (1909), 1341-1343); and many are listed by O. Gruppe, Gr. Myth, u. Rel. 2 (1906), 1083-1086. For criticism of this practice cf. Aet. Ρlac. 1, 6, 12-13 (Doxogr. Gr.2 296 = J". V.F. 2, no. 1009): τούς δέ βλάψοντας Ποινάς, 'Ερινύας, "Αρην, τούτους άφοσιούμενοι χαλεπούς οντάς καΐ βίαιους . . . παθών μέν "Ερωτα,

698 sed tarnen ea ipsa vitia natutam 1 vehementius saepe pulsant. 62 Utilitatum igitur magnitudine constituti sunt ei di 2 qui utilitates quasque gignebant, atque his 3 quidem nominibus quae 4 paulo 5 ante dicta sunt quae vis sit in quoque declaratur deo. 24 Suscepit autem vita hominum consuetudoque 6 communis 8

1 naturalis1 qui paulo A

2

3 his HP VNBF, h AM diiiV ' corsuetdo Β

' Αφροδίτην, Πόθον; Joseph. C. Ap. 2,248: οι δέ και δεΐμόν τίνα και φόβον, ήδη δέ και λύσσαν καΐ άπάτην και τί γαρ ούχΐ των κάκιστων παθών εις θεοϋ φύσιν καΐ μορφήν άνέπλασαν; Plin. Ν.Η. 2, 14-15: innumeros quidem credere atque etiam ex vitiis hominum . . . ideoque etiam publice Febris fanum in Palatio dicatum est, Orbonae ad aedem Larum ara et Malae Fortunat Esquiliis·, 2, 17: sed super omnem inpudentiam adulteria inter ipsos fingi, mox iurgia et odia atque etiam jurtorum esse et scelerum numina·, Plut. Amat. 14, p. 757 c: είτ', εφη, το μεν παθητικών . . . και πολεμικών και άντίπαλον Οεόν έχει, το δέ φιλητικον καΐ κοινωνικών καΐ συνελευστικόν όίθεον εστι; 18, ρ. 763 c-d: δθεν οΰ προσίενται ποιητικάς Ιριδας, ού Αιτάς, ού Δεϊμον, ούδέ Φόβον έθέλουσι θεούς είναι καΐ παιδας "Αρεος όμολογεΐν; Chalcid. in Tim. 127: usque adeo ut etiam vitiosas hominum illecebras turpissimosque actus deo cognominarent, obnoxios passioni·, Lact. Inst. 1, 20, 17: quod si recipis, ο Marce Tulli, non vides fore ut inrumpant vitia cum virtutibus, quia mala bonis adhaerent et in animis hominum potentiora sunt ? quae si vetas consectari, respondebit tibi eadem ilia Graecia se alios deos colere ut prosint, alios vero ne noceant. haec enim semper excusatio est eorum qui mala sua pro diis habent, ut Romani robiginem ac febrem. neque naturalium: cf. Sext. Emp. Adv. Eth. 73: Κλεάνθης μεν μήτε κατά φύσιν αύτήν [sc. την ήδονήν] είναι μήτε άξίαν εχειν έν τω βίω; Diog. L. 7, 110: ίστι δέ αύτο το πάθος κατά Ζήνωνα ή άλογος και παρά φύσιν ψυχής κίνησις ή όρμή πλεονάζουσα. Vellerns: cf. 1, 111. pulsant: cf. Aesch. Agam. 1203: ίμέρω πεπληγμένος.

4

nominibus quidem Μ

62. utilitatum: cf. 1, 38, n. (in quibus .. . utilitas); 1, 118: 2, 60, n. (utilitatem); 2, 80: earum rerum vim quae inessent in omni mundo cum magno usu et commoditate generis humani·, Arnob. 2, 74: mortalibus aliquid utilitatis adferrent\ also note that in 1,101, animals are said to have been deified in Egypt oh aliquam utilitatem or propter beneficium. Lact. Inst. 1, 18, 1, mentions deification aut virtutis gratia, ut Herculem [1, 18, 3, shows that his virtus was fortitude], aut munerum, ut Cererem ac Liberum, aut artium repertarum, ut Aesculapium ac Minirvam. Deification might occur also in the case of rulers, because of their political or military power (cf. Lact. Inst. 1, 15, 6), though even here the adoption by Hellenistic kings of titles like Soter and Euergetes is notable; cf. U. Höfer in Roscher, Ausf. Lex. 4 (1915), 1271-1272, and works there cited; W. S. Ferguson in Camb. Anc. Hist. 7 (1928), 21. Roman canonizations for sheer holiness are mostly lacking, since the Roman idea of barter in religion demanded services rendered as a basis for worship. gignebant: cf. 2, 60: quod erat a deo natum. quae vis sit: cf. 2, 61: res ipsa in qua vis inest maior aliqua sic appellatur ut ea ipsa vis nominetur deus. With the awkward phraseology Dougan and Henry on Tusc. 4, 58, compare Ac. 2, 45; 2, 99; Legg. 2, 29. suscepit . . . hinc Liber: quoted by Lact. Inst. 1, 15, 5-6 (reading hinc Castor, hinc Pollux). With this passage cf. Tusc. 1, 28-29, mentioning Romulus, Hercules, Liber, and the Tyndaridae, and appealing, as here, to the testimony of

2, 62

699

ut beneficiis excellentis viros in caelum fama ac voluntate tollerent. the mysteries; also Aet. Plac. 1, 6, 15 (Doxogr. Gr.2 296-297): εβδομον [sc. είδος θεών] δέ και έπΐ πασι τό διά τάς εις τόν κοινόν βίον εύεργεσίας έκτετιμημέτον, άνθρώπινον δέ γεννηθέν, ώς Ήρακλέα, ώς Διοσκόρους, ώς Διόνυσον. With the phrase suscepit ... ut ... tollerent cf. Rep. 1, 38 \nec ... hoc suscepi ut .. . persequerer·, Tim. 41: vos suscipite ut ilia gignatis. consuetude communis: cf. Fat. 24: communi ... consuetudine sermonis abutimur. beneficiis excellentis viros: beneficence being a quality suggestive of the divine; cf. 1, 121; 2,64: optimus, id est, beneficentissimus·, Gnom. Vat. {Wien. Stud. 9 (1887), 199, no. 53): Aristotle, when asked τί άνθρωπος Ισον έχει θεω, replied τό εύεργετεΐν; Philo, De Mutat. Norn. 129: θεοϋ δέ τό εύεργετεΐν ίδιον; Sen. De Ben. 3, 15, 4: qui dat beneficia deos imitatur\ Publ. Syr. p. 100, 70 Wölfflin [cf. p. 120, 48; p. 131, 312]: quid est dare beneficium? imitari deum. For examples cf. 1, 38, n. (in quibus . .. utilitas), and for additional cases of inventors: Lucr. 5, 7-17; Strab. 1, 2, 15; Virg. Aen. 6, 663-664 (inventors placed in Elysium); [Galen,] Introd. seu Med. 1 (XIV, 674 K.): "Ελληνες των τεχνών τάς ευρέσεις ή θεών παισίν άνατιθέασιν ή τισιν έγγύς αύτών οίς πρώτοι οί θεοί πάσης τέχνης έκοινώνησαν; Aristid. Or. 45, p. 33 Dindorf; Tert. De Sped. 10; Lact. Inst. 1, 18, 21; Cyril. Alex. C. Iitlian. 1, p. 30; Firm. Mat. De Errore, 7, 6; Serv. Aen. 9, 4; Theodoret, Gr. A f f . 3, 24; Lyd. De Mens. 4 86; Alex. Aphrod. in Metaph. 1, 1, p. 6, 16-18 Hayduck. Alex. Rhet. (Rbet. Gr. 2, 560 Spengel) discusses their encomia. For additional cases of lawmakers, rulers, and generals: Thuc. 5, 11 (Brasidas); Hor. C. 4, 9, 29-34; Dion. Hal. Ant. 1, 6 , 3 : τοις μέν έκπεπληρωκόσι τήν έαυτών μοϊραν άνδράσιν άγαθοΐς δόξης αιωνίου τυχεϊν καΐ προς των έπιγινομένων έπαινεϊσθαι, α ποιεί τήν θνητήν φύσιν όμοιοϋσθαι τη θεία καΐ μή συναποθνήσκειν τά έργα τοις σώμασι; 2, 56, 6; Luke, 22, 25: οΐ έξουσιά ξοντες αύτών εύεργέται καλούνται; Plin. Ν.Η. 14,4; Quintil. Inst.

3, 7, 9; Plut. Pericl. 8; Arr. Epict. 4,1, 60: διά τοϋτο καΐ ώς θεούς αύτούς προσκυνοϋμεν -έννοΰμεν γάρ βτι τό έχον έξουσίαν της μεγίστης ωφελείας θεΐόν έστιν; Dio Cass. 51, 20, 6; 52, 35, 5: άρετή μέν γάρ ίσοθέους πολλούς ποιεί; Arnob. 5, 30: qui eos homines fuisse contendant et potestatis alicuius et meriti causa deorum in numerum relates; Vulc. Gall. Avid. Cass. 11, 6; Lact. Inst. 1, 8, 8; quia reges maximi ac potentisstmi fuerunt, ob merita virtutum suarum aut munerum aut artium repertarum·, 1,18,1-17; Iambi. Vit. Pyth. 30, 172-173; Lyd. De Mens. 4, 70 [Zeus]; Ioann. Damasc. Barlaam et Ioasaph, 297-298; E. Rohde, Psyche, l 4 (1907), 176; L. R. Taylor in CI. J. 29 (1934), 224-227 (on Varro's providing precedents for the deification of Caesar); M. P. Charlesworth in Harv. theol. Rev. 28 (1935), 5-44 (bibliography 42-44); Isocr. Hel. 60, asserts: πλείους γάρ αν εΰροιμεν διά τό κάλλος άθανάτους γεγενημένους ή διά τάς άλλας άρετάς άπάσας. Deification is not alone to reward past achievement but, like exempla virtutis, to encourage others to deeds which may merit it; cf. 3, 50; Rep. 6, 13; Diod. 1, 2, 1; Lact. Inst. 3, 12, 22. Lact. Inst. 7, 14, 1-2, argues that not benefactions but righteousness alone confers immortality, with which cf. Wisdom of Solomon, 4, 1: "In the memory of virtue is immortality, because it is recognized both before God and before man." In 3, 46, Cotta replies: vide igitur ne virtutibus hominum isti honores habeantur non immortalitatibus; quod tu quoque, Balbe, visus es dicere. F. Bacon, Adv. of Learning, 1 (1826 ed., p. 47), remarks that the political and military benefactors, like Hercules and Romulus, became demigods, the inventors of new arts (Ceres, Bacchus, Mercury, Apollo, et al.) became gods, because the benefits of the former last for but one generation, while the latter are universal. On this topic cf. J. M. C. Toynbee in fourn. of Rom. Stud. 38 (1948), 161: "Once the principle of the deification of human benefactors had been accepted, as, for instance, by Cicero (e.g., N.D. 2, 62), such divine honours as those accorded 45

700

Hinc Hercules,1 hinc Castor et Pollux, hinc Aesculapius, hinc 1

ercules Μ

(where see Pease's n. on vixit. etc.)·, 1, to Julius Caesar, and objected to by his 131; Tusc. 1, 55; Sen. Ep. 102, 2; 102, 26; political enemy, Cicero (e.g., Att. 13, 44; etc., is especially suggestive of PosidoPhil. 1, 13; cf. Dio Cass. 43, 45) inevinius as a source, though it is hardly tably followed." consistent with 2, 153, below: nulla alia in caelum . . . tollerent: cf. Τ use. 4, 50: Herculem, quern in caelum ista ipsa ... re nisi immortalitate .. . cedens caelestibus. P. Boyance in Rev. des et. anc. 41 (1939), sustulit fortitudo. A variety of expressions 87, discusses symbolic sarcophagi of the is used for this apotheosis, e.g., Pro Mil. 97: etiam in caelum homines viderentur third to fourth centuries after Christ ascendere; Tusc. 1, 28: totum prope caelum showing beliefs in regard to the souls ... nonne humanogenere completum est·, Tac. of heroes which resemble those of Homer and the Stoics mentioned above. A Dial. 19: in caelum laudibus ferebatur·, Prop. 4, 11, 101: moribus et caelum patuit·, cognomen ex virtute, as in the case of Scipio Manil. 1, 758: dignataque nomina caelo; Africanus, may be looked upon as an Cie. Tusc. 1, 27: dux in caelum soleret esse: intermediate step between the ordinary Am. 13: reditum in caelum·, Legg. 2, 19: man and the heroic figure. olios quos endo caelo merita locaverint; 2, 27; fama ac voluntate: cf. In Catil. 3, 2: Mart. Cap. 2, 211: animaeque . . . quae iam ilium qui hanc urbem condidit ad deos immorcaeli templa meruerunt·, 2,131: ascensum .. . tales benevolentia famaque sustulimus\ O f f . in supera; 5, 429: virtute astra conscenderent·, 3, 25: Herculem ilium quem hominum fama Plin. N.H. 2, 19: hie est vetustissimus bene beneficiorum memor in concilio caelestium colmerentibus gratiam mos ut tales numinibus locavit; Pro Mur. 38: hoc quanti putas esse ad adscribant·, 31, 4: augent numerum deorum; famam hominum ac voluntatem; Cie. ap. Dio Suet. Iul. 88: in deorum numerum relatus est; Cass. 45, 46, 5: οθενπερ τοϋτο μέν καί also the various cases of catasterism συμφοράν καί δλεθρον, ού τοϋ σώματος (cf. G. Knaack in P.-W. 6 (1909), 377μόνον άλλα καί της ψυχής της τε δόξης, 381, on Eratosthenes) or enstarring ύφ' ής ποϋ καί μόνης άίδιοι τρόπον of a soul; e.g., Philodem. De Diis, 3, τινά γιγνόμεθα; Virg. Aen. 4, 322-323: col. 9, 35 (2, p. 32 Diels); Manil. 1, 758exstinetus pudor et, qua sola sidera adibam, / 804; numerous instances collected by fama prior. Pease on Virg. Aen. 4, 322; also various hinc: with the anaphora of hinc cf. cases below in 2, 105-114. So long as the O f f . 1, 61; 3, 36; Sen. 40; also that of hoc gods are akin to man and not far rein Hor. C. 3, 3, 9-15; Plin. N.H. 2, 18. moved from him such deification is easy; The names which follow form a sort of 3 cf. J. G. Frazer, Golden Bough, 2 (1917), canon of heroes analogous to that of the 377. Homer differentiated between orlesser humans often cited as exempla virdinary souls in Hades {Od. 11, 13-22) and tutis (for which cf. H. W. Litchfield in the souls of the distinguished in Elysium Harv. Stud, in CI. Philol. 25 (1914), 1-71). (Od. 4, 561-569; 6, 41-47), and Diog. Such lists occur in many authors, and Oenoand. p. 44 William says that the usually start with Hercules, to whom Stoics believe άπλώ μέν άφθρτους Liber (Dionysus), the Dioscuri, Aescuου φασι τάς χάς, ήδη δέ τάς μέων ευθέως μετά τή διάκρισιν τοϋ are added; e.g., 3, 39; 3, 45; Tusc. 1, 28; σώματος φθείρεσθαι λέγουσιν, τάς δέ των Fin. 3, 66; Legg. 2, 19 [similar to our list σπδαίων έπιδιαμένειν ανδρών, και αύand perhaps from Posidonius, περί θεών τάς δέ φθείρεσθαί ποτε [i.e., at the (G. Pasquali, Oratio lirico (1920), 685) next conflagration cf. Diog. L. 7, 157, who or, more likely, from his περί ηρώων καί ascribes the idea to Chrysippus]; Ar. Did. δαιμόνων, of which Macrob. Sat. 1, 23, 7, in Doxogr. Gr.2 471. Belief in the immorspeaks]; Xen. Symp. 8, 29 [though the tality of souls, as seen in Dip. 1, 115 motive is hardly ex virtute]; [Hippocr.]

701 Ep. 27, 48, ρ. 317 Hercher; Aristot. ap. Socr. H.E. 3, 23 (p. 394 Rose); Dion. Hal. Ant. 7, 72; Hor. C. 1, 12, 25-33 [cf. T. Frank, Catullus and Horace (1928), 200204]; 3, 3, 9-16; 4, 8, 29-34; Ep. 2, 1, 5-6 [and Porphyrio and [Aero] ad loc\; Ov. Am. 3, 8, 51-52; Diod. 6, 1, 2; Tac. Ann. 4, 38; Aet. Ρlac. 1, 6, 15 (Doxogr. Gr*. 297); Hygin. Fab. 224 [list of those qui facti sunt ex mortalibus immortales\, Plut. De Her. Malign. 13, p. 857 d; Pelop. 16, 5; Afistid. Or. 13, p. 311 Dindorf; Theophil. Ad Autol. 1,13; Lucian, Asclep. 21; Dial. Mort. 14; Deorum Concil. 7; Sil. Ital. 15, 78-83; Sext. Emp. Adv. Phys. 1, 35-37; Galen, Adhort. ad Art. disc. 9 (I, 22 K.); Just. Mart. Dial. c. Tryph. 69; I Apol. 21; Athenag. Leg. pro Christ. 2930; Max. Tyr. 38, 7; Clem. Protr. 2,26, 8; Strom. 1, 21, 105, 3 [with chronology of such deifications; cf. Eus. Pr. Ev. 10,12]; Tert. Ad Nat. 2, 2; Menand. Rhet. (Met. Gr. 3, 414 Spengel); Porphyr. Ad Marcell. 7; Orig. C. Cels. 3, 22; 3, 42; 7, 5354; Arnob. 1, 41; 2, 74; 3, 39; Eus. Pr. Ev. 5, 3, 2; [Clem.] Homil. 6, 22; Julian, Or. 7, p. 219 a-b; Ep. ad Themist. p. 253 c; Lact. Inst. 1, 15; Aug. C.D. 2, 14; Mart. Cap. 1, 95; 2,158 [with a list of the benefactions of each]; Tzetz. Theog. 371-373; Eustath. in Od. 1, 2. It is noteworthy that in Cicero's list of heroes Aeneas is lacking, though various other such enumerations include him. Though Cicero names Aeneas in 2 1'/err. 4, 72, as the founder of Segesta, he nowhere connects him with Rome. Perhaps at the dramatic date of the dialogue Roman interest in the Aeneas-legend was but slight; more likely at the time when Cicero wrote he did not care to compliment Caesar by reference to his divine ancestry; in fact, Suet. Iul. 49, 3, says that Cicero referred sarcastically to Caesar's descent from Venus. On this question cf. F. Cauer in Jahrb. f . kl. Philol. Suppl. 15 (1886), 133; H. Boas, Aeneas's Arrival in Latium (1938), 21; J. Perret, Les origines de la legende troyenne de Rome (1942), 516; 562. Hercules: in general cf. A. Furtwängler in Roscher, Ausf. Lex. 1 (1890), 2135-2252; R. Peter in the same, 1 (1890), 2253-2298; O. Gruppe, Gr. Myth. u. Rel. 1 (1906), 450-501; H. Zwicker in P.-W. 8

(1913), 516-528; F. Haug in the same, 8 (1913), 550-612; O. Gruppe in P.-W. 3 Supplbd. (1918), 910-1121; L. R. Farnell, Gr. Hero Cults and Ideas of Immort. (1921), 95-154. On the syncretism of different elements to form Hercules cf. 3, 42, below. For his services to mankind see especially Haug, op. cit., 593-596; Gruppe's second title, 1007-1015. Noteworthy is his aid to man against ravaging animals (Nemean lion, Lernean hydra, Erymanthian boar, Stymphalian birds, Cretan bull, mares of Diomedes, and in the Calydonian Hunt) or uncivilized persons (Giants, Lityerses, Nessus, Cacus—for whom see especially R. Peter, op. cit., 2270-2290), but he also appears as a builder of roads, founder of cities, protector of travellers, etc. (Gruppe, op. cit., 1007-1015). The Stoics reckoned him not only as a philosopher (cf. Sen. Dial. 2, 2, 1; Max. Tyr. 15, 6) but also as a sort of saint (cf. 3,41; Rep. 3,40—for Cicero's disbelief in his deification), whose sufferings on Oeta paralleled those of the Christian figure of Jesus; cf. J. Ε. B. Mayor on Juv. 10, 361; E. Ackermann in Philologus, Supplbd. 10 (1907), 408422; id. in Rhein. Mus. 67 (1912), 456; Β. Marti in Trans. Am. philol. Assoc. 76 (1945), 223-224. On his benefactions in general cf. Fin. 2, 119; 3, 66; O f f . 3, 25: Herculem ilium quem hominum fama beneficiorum memor in concilio caelestium collocavit·, Hippocr. Ep. (XXIII, 847 K.): 'Ασκληπιός και Ηρακλής έπ' ωφελείς άνθρώπων έγένοντο; Isocr. Paneg. 56; Lucr. 5,22-42 [Hercules compared unfavorably with Epicurus]; Diod. 4, 8, 5; 4, 15, 1; Dion. Hal. Ant. 1, 40, 1-3; 1, 41, 1 [destroyer of tyrannies and lawless savages]; 1, 42, 4; Virg. Aen. 8, 287-288 [the laudes Herculeas·, Julius Caesar had written such, according to Suet. Iul. 56, 7]; Dio Chrys. Or. 1, 84 [expeller of tyrants]; Aet. Ρ lac. 1, 7, 10 (Doxogr. Gr? 301); Arr. Epict. 2,16,44-45; Max. Tyr. 15, 6. ούτος ό θηρίων καθάρτης, οδτος ό τυράννων σωφρονιστής, ό δουλείας ελευθερωτής, ό έλευθερίας νομοθέτης, ό δικαιοσύνης βεβαιωτής, εύρετής νόμων, άληθευτης λόγων, κατορθωτής έργων; Favorin. De Fuga, 3, 3239 Vitelli; Aristid. Or. 5, p. 54 Dindorf; Ael. V.H. 5, 3; Arnob. 4, 26; Artemid.

702

Ζ, Οώ

Liber 1 etiam (hunc 2 dico Liberum Semela natum,3 non eum quem 1 hin aesculapius hin liber Ν 2 hunc add. Β natum A1, semele natum A {m. rec.) BFM

Onirocr. 2, 37, p. 140 Hercher: άεΐ γαρ ό θεός 8τε ήν έν άνθρώποις έπήμυνε τοις άδικουμένοις καΐ έτιμώρει; Liban. Vitup. 2, 3, p. 291; Julian, Or. 6, p. 187 c [Hercules an example of the Cynic life]; Schol. II. 5, 392; H. Bolkestein, Wohltätigkeit u. Armenpflege im vorchristl. Altert. (1939), 216-217. Tusc. 4, 50, and other passages, which need not be here cited, refer to his bravery as the cause of his deification, and Lact. Inst. 1, 9, 1-2, concludes that his deeds are not those of a god but merely of a brave man. Castor et Pollux: cf. 2, 6, n. (Castor et Pollux); M. P. Foucart, La culte des heros chez les Grecs (1918), 19-22, and works there cited. Particularly is their beneficence exhibited in battles and at sea. General references are Diod. 6, 6, 1: πολλοίς δέ δεομένοις έπικουρίας βέβοηθηκέναι . . . έπιφανεϊς βοηθοί τοις παρά λόγον κινδυνεύουσι γινόμενοι; [Lucian,] Charid. 3; Schol. Eur. Phoen. 4; Suid. s.v. Σιμωνίδης; Α. Furtwängler in Roscher, Ausf. Lex. 1 (1886), 1154-1177; E. Bethe in P.-W. 5 (1905), 1094-1097; G. Radke, Die Bedeutung d. weissen u. d. schwarten Farbe i. Kult u. Brauch d. Gr. u. Rom. (1936), 12, n. 51; A. D. Nock in Am. Journ. Arch. 50 (1946), 141. Note also certain kinds of abscesses (παρωτίδες) which b>ιοι Διοσκούρους έκάλεσαν, έπί πυρετοϊς γινόμεναι τά πολλά των πυρετών άπαλλάσσουσαι (Galen, Definit. med. 372 (XIX, 440 Κ.); cf. Cass. Fei. Probl. 30 (Physici, 1, 155 Ideler): παρωτίδες . . . άς και Διοσκούρους τινές καλοϋσιν ώς έπί λύσει γινομένας των κακών). These two heroes had but a single immortality {Od. 11, 298-304; Pind. Pyth. 11, 62-64; and many later authors; Furtwängler, op. cit., 1155-1156; Bethe, op. cit., 11101111; J. G. Frazer, on Apollod. Bibl. 3, 11, 2), which they enjoyed on alternating days. Though one tradition in 3, 53, considers both the sons of Zeus and Leda others held that one was the son of a mortal, Tyndareus (cf. Furtwängler, op. cit., 1158-1160; Bethe, op. cit., 1112).

3

semel anatum GV, semel

Still others explain the alternation by associating the heroes with the two hemispheres (Philo, De Decal. 56 (but cf. De Somn. 1, 150); Sext. Emp. Adv. Phys. 1, 37; Julian, Or. 4, p. 147 a-b; Lyd. De Mens. 4,17; Eustath. in II. 3, 236; in Od. 11, 302; F. Cumont, Recherches sur le symbol. funeraire des Rom. (1942), 68, n. 1; 73, two halves of the sky (A. B. Cook, Zeus, 2, 1 (1925), 432-434), or with two stars, one rising as the other set (Serv. Aen. 6, 121; Frazer, I.e.). Aesculapius: cf. 3, 39; 3, 45; 3, 57; 3, 84; 3, 91. In general cf. E. Thraemer in Roscher, Ausf. Lex. 1 (1884), 615-641; id. in P.-W. 2 (1896), 1642-1697; L. R. Farneil, Gr. Hero Cults and Ideas of Immort. (1921), 234-279; A. B. Cook, Zeus, 2, 2 (1925), 1076-1091. Aesculapius is usually represented as a mortal deified for his merits, but Paus. 2, 26, 10, thinks him a god from the start, and Galen, Protr. 9 (I, 22 K.) is in uncertainty in this matter about him and Dionysus. Note also Xen. Cyneget. 1,6: Ασκληπιός δέ μειζόνων ϊτυχεν, άνιστάναι μέν τεθνεώτας, νοσοϋντας δέ ίασθαι· δια δέ ταϋτα θεός ώς παρ' άνθρώποις άείμνηστον κλέος εχει; Plin. Ν.Η. 29, 2-3, who discusses the deification of medical discoverers, including Aesculapius; Aristid. Or. 6 is an encomium relating his merits; Apollod. Bibl. 3, 10, 3, speaks of his raising men from the dead [other references in Frazer's n.]; Tert. De Corona, 8: primus medelas Aesculapius exploraverit·, Theodoret, Gr. A j f . 3, 2, 6; [Liban.] Deel. 34, 36: μετά την νόσον πολλάκις άνθρωποι της εύποιίας άμειβόμενοι τόν θεόν είκόνι τον Άσκληπιόν ώς εύεργέτην γράφουσι; Lact. Plac. in Stat. Theb. 3, 398: medicinae artis inventor·, Thraemer in P.-W. 2, 1662, who calls him the Soter par excellence. Yet Lact. Inst. 1, 10, 1, asks what he did deserving deification; cf. Arnob. 1, 49; Orig. C. Cels. 3, 3. On his cult at Rome, especially on the Insula Tiberina, cf. Thraemer, op. cit., 1676. Liber: cf. G. Wissowa in Roscher,

703

nostti maiores auguste sancteque Liberum cum Cerere et Libera consecraverunt, quod quale 1 sit ex mysteriis 2 intellegi 3 potest; 1

quales B1

2

mysteriis F, misteriis B1M, ministeriis VN

Ausf. Lex. 2 (1894), 2021-2029; W. Schur in P.-W. 13 (1927), 68-76. This old Italic deity (according to the older view of Wissowa, Deubner, and others, but vigorously challenged by F. Altheim, Terra Mater (1931), 17-48), came in time to be identified with Dionysus, and his name (perhaps an epithet of Juppiter; cf. Schur, op. cit., 68) may be a rendering of the Greek Λύσιος (Wissowa, op. cit., 2021); cf. Paul, ex Fest. p. 115 M. (p. 103 L.): Liber repertor vini ideo sic appellator quod vino nimio usi omnia libere loquantur. As a deity of the reproductive powers of nature (cf. Varr. ap. Aug. C.D. 4, 11: ipse praesit nomine Liberi virorum seminibus et nomine Liberae feminarum) he became one of a trinity with Ceres and Libera (see below), equated with the Greek triad of Demeter, Dionysus, and Persephone (Core)—cf. Schur, op. cit., 73; Auson. Epigr. 48, p. 330 Peiper for identifications with various foreign gods—and, like Dionysus, is mentioned as the discoverer of wine and the protector of vineyards (2, 60, n. (nomine ipsius dei))\ cf. Wissowa, op. cit., 2025-2026, to which add: Hier. Chron. ann. Abr. 510: vitis inventa a Dionyso, sed non a Semeles filio; Theodoret, Gr. A f f . 3, 30; Isid. Etym. 17, 5, 1: a pud Graecos autem inventorem vitis Liberum appellari; unde et eum gentiles post mortem deum esse voluerunt. Diod. 3, 70, 8, says that Dionysus shared his discovery of the vine \yith men in the hope of receiving immortal honors because of the greatness of his service; cf. 3, 73, 3-5; 4, 81, 3. Plin. N.H. 7, 191, however, in recounting discoveries, ascribes to Liber buying and selling, royal crowns, and triumphs. Liberum Semela natum: cf. Τ use. 1, 28: hinc Liber Semela natus. The native Italic Liber Pater doubtless originally had no filiation; here he is given a pedigree of Dionysus, the son of Semele and Zeus, who visited her in the form of

3

intelli Ν

lightning (cf. 3, 58, where she is identified with Thyone (cf. O. Jessen in Roscher, Ausf. Lex. 4 (1909), 664); F. A. Voigt in Roscher, Ausf. Lex. 1 (1890), 1044-1047; F. Schwenn in P.-W. 2 A (1921), 2343), which destroyed her, though she was afterward created a goddess (Hes. Theog. 940-942; Pind. Pyth. 11, 1). auguste sancteque: cf. 3, 53: auguste omnes sancteque veneramur\ also the adjectives are combined in 1, 119; 2, 79; cf. H. Wagenvoort, Imperium (1941), 15, η. 4; id., Rom. Dynamism (1947), 13, η. 4. cum Cerere et Libera: the pair of Liber and Libera, in whose honor the festival of the Liberalia on 17 March was held (W. Schur in P.-W. 13 (1927), 81-82), was enlarged, on the analogy of the trinity of Demeter, Dionysus, and Persephone, to a group of three, Ceres, Libera, and Liber (Schur, op. cit., 69; 73), and A. Postumius in 496 B.C. vowed a temple to them (Dion. Hal. Ant. 6, 17, 2-4; cf. Liv. 3, 55, 7; 33, 25, 3; Tac. Ann. 2, 49, 1). consecraverunt: i.e., adopted among the recognized state gods; cf. G. Wissowa in P.-W. 4 (1901), 901, who compares cases in Legg. 2, 27: ex hominum genere consecrates ·, 2, 28: quod Mens, Pietas, Virtus, Fides consecratur. ex mysteriis: in Τ use. 1, 29, there is the same appeal to the esoteric evidence of the mysteries. L. R. Farnell (Cults of the Gr. States, 3 (1907), 152, n. a) is not convinced that this reference proves that Dionysus was an aboriginal partner in the Eleusinian mysteries; in fact, he thinks that Cicero may be alluding to "Orphic-Dionysus-mysteries" (cf. W. Kroll, Die Kultur d. ciceron. Zeit, 2 (1933), 24; yet for the cult of Dionysus at Eleusis cf. Farnell, op. cit., 3, 362, n. 230). We have no adequate evidence that Cicero had himself been initiated (cf. 1, 119, n. (Eleusinem)); in fact, such a rite would have been rather out of

704 sed quod ex nobis natos 1 liberos appellamus,2 idcirco Cerere nati nominati sunt Liber et Libera, quod in Libera servant, in Libero non item)—hinc etiam Romulum, quem quidam 3 eundem esse 1

natus B 1

2

apellamus Β

3

quem * quidam Β

keeping with his habits of religious thought. Though among his acquaintances thete were those who, without divulging secrets, might have given him some ideas about the mysteries, it seems more likely that the reference here derives from Posidonius. ex nobis natos: cf. Am. 27: ex se natos ita amant. liberos appellamus: Latin has the adjective liber, "free," the substantive liberi, "children" (the singular postAugustan and rare), and the proper noun Liber, but their exact etymological relations are not clear; cf. A. WaldeJ. B. Hofmann, Lat. etym. Worterb? (1937), 791-793. Cicero here appears to recognize a connection in the case of Libera, but is desirous of keeping Liber —at least in some interpretations of his person—free from such a connection. If Libera was equated with Κόρη, it was perhaps easier to retain this explanation than for Liber, who had no corresponding Greek term meaning "son." in Libera: "in the case of Libera"; cf. 1, 75; quod in Venere Coa. non item: at the end of its clause, for a negative statement following a positive one; cf. Div. 2, 62; Ac. 2, 22; Fin. 3, 51; 5, 83; Τ use. 4, 31; 4, 32; Legg. 1, 45; O f f . 1, 118; 3, 40; An. 2, 21, 4. Romulum: also appears in a similar list in 3, 39. Liv. 1, 7, 15, remarks of Romulus: iam tum immortalitatis virtute partae, ad quam sua fata ducebant, fautor·, and in 1, 16, 3-8, he describes the details of his ascension and deification; much other material gathered by J. B. Carter in Roscher, Ausf. Lex. 4 (1909), 198-202. In Rep. 2, 20, Cicero expresses doubts. Notice the shift of case, doubtless by assimilation to the case of Liberum. quidam: belief in the deification of Romulus was not universal at the time of its occurrence (Liv. 1, 16, 4), and his

identification with Quirinus, a name derived form the Sabine town of Cures (cf. Quirites) and used as an epithet of Mars (Macrob. Sat. 1, 9, 16: bellorum potens, ab hasta quam Sabini curim vocant) is regarded by A. Walde, Lat. etym. Wörterb. (1906), 510, as a mere folketymology; such also is Lyd. De Magistr. 1, 5: Κυρϊνος . . . οιονεί κύριος, is apparently not older than the Ciceronian period (cf. G. Wissowa, Re/, u. Kult d. Römer, 1 (1902), 141; J. B. Carter, op. tit., 201; W. W. Fowler, Rom. Ideas of Deity (1914), 93, n.; A. Rosenberg in P.-W. 1 A (1920), 1099, cites Rep. 2, 20; Legg. 1, 3; 2, 19), was also by no means universal (cf. the doubtful expression in O f f . 3, 41: pace vel Quirini vel Romuli dixerim; Tert. De Sped. 9: Romulus ... si idem est Quirinus·, Aug. C.D. 3, 15: satis et Cicero illam inter deos Romuli receptionem putatam magis significat esse quam fact am). A change of name at deification is paralleled, according to Lact .Inst. 1, 21, 23, in the cases of Leda (Nemesis), Circe (Marica), Ino (Leucothea), and Melicertes (Palaemon). Other passages identifying Romulus and Quirinus include Virg. Aen. 1, 292; Ον. M. 14, 805-828; F. 2, 491-512; Dion. Hal. Ant. 2, 63, 3-4; Plin. N.H. 15, 120; Plut. Rom. 28, 2; 29, 1; Numa, 2, 3; Juv. 11, 105; Flor. 1,1, 18; Anon. De Vir. ill. 2, 13-14; Dio Cass. 1, ap. Ioann. Antioch. fr. 32 M.; Tert. Ad Nat. 2, 9; Arnob. 1, 41; Lact. Inst. 1, 15, 29-32; Aug. C.D. 2, 15. The justification for raising Romulus to heaven is discussed by several writers; e.g., Parad. 11: quibus tandem Romulus gradibus escendit in caelum, isne quae isti bona appellant, an rebus gestis atque virtutibus·, Plut. Rom. 27, 7: σέβεσθαι 'Ρωμύλον ώς άνηρπασμένον εις θεούς καί θεόν ευμενή γενησόμενον αύτοϊς έκ χρηστού βασιλέως; Isid. Etym. 8, 11, 1. But Tert. Ad Nat. 2, 9, and Lact. Inst. 1, 15,

705 Quirinum putant. Quorum cum remanerent animi atque 1 aeternitate fruerentur,2 rite di sunt habiti, cum et optimi 3 essent et aeterni. 63 Alia quoque ex ratione et quidem 4 physica 5 magna fluxit 1 atque ad B1 2 fruer AlV1, 3 cum optimi HF fruerunt B1 6 phisica NM, fysica B2F, fisica VB1 est B1, quidem est B2

29, sarcastically inquire what were the merits of Romulus, and Aug. C.D. 18, 24, criticizes the view which caused ut Cicero magnis Romuli laudibus tribuat quod non rudibus et indoctis temporibus, quando facile homines fallebantur, sed iam expolitis et eruditis meruerit hos bonores, quamvis nondum efferbuerat ac pullulaverat philosophorum subtilitas et acuta loquacitas. quorum cum: for qui, cum eorum. Cf. 1, 12: quae . . . perciperentur ... bis; P. Mihaileanu, De Comprebensionibus relativis apud Cie. (1907), 94. remanerent animi: cf. 3, 12: nonne mavis illud credere ... animos praeclarorum virorum .. . divinos esse et aeternos·, E. Rohde, Psyche, 24 (1907), 373, η. 1. rite: cf. 1, 52: rite beatum·, 2, 60, n. (non sine causa)·, Legg. 1, 22: nominatur rite sapientia. Here, however, the adverb may refer to official recognition of their immortality. 63. alia quoque: passing to a section (2, 63-69) concerned with allegorical and etymological explanations of the coarser and more revolting details in mythology. ratione . . . physica: cf. 1, 36; 2, 23, and n. ( p h y s i c i s , id est, naturalibus)·, 2, 54: physicae rationis ignari·, 2, 64: physica ratio non inelegans·, 2, 70: ut a physicis rebus bene atque utiliter inventis tracta ratio sit ad commenticios et fictos deos; 3, 62; 3, 92: neque id dicitis superstitiose atque aniliter sed physica constantique ratione·, Firm. De Errore, 2, 6: defensores eorum volunt addere physicam rationem·, M. P. Nilsson in Harv. theol. Rev. 36 (1943), 257-258. The allegorical explanation of myths shocking to man's improving moral sense seems probably to have begun with Theagenes of Rhegium and his commentary on Homer (R. Laqueur in P.-W. 5 A (1934),

4

quid

1347—despite the claim of Diog. L. 2,11: Μητρόδωρον τόν Λαμψακηνόν, γνώριμον οντα αύτοϋ [Anaxagoras], δν καΐ πρώτος σπουδάσαι του ποιητοϋ περί τήν φυσικήν πραγματείαν —, in which he may have attempted to reconcile Homer with the Ionic natural philosophy; cf. Schol. II. 20, 67, p. 231 Dindorf. At Athens it was practiced by Apollodorus (cf. Phot. Bibl. cod. 161, p. 102 Bekker), hence R. Hirzel, Untersuch, χ. Cie. phil. Sehr., 1 (1877), 219, would reason that Cicero is here following him ( A t t . 12,23, 2, shows that he knew Apollodorus's work) rather than Posidonius, who, as Hirzel tries to show (pp. 220-224) seems to have attached himself to the Platonic distrust of allegorizing, as seen in Phaedr. 229 c-e, instead of the orthodox Stoic acceptance of such (cf. K. Müller in P.-W. 4 Supplbd. (1924), 18). Yet Theodoret, Gr. A f f . 3, 42-43, charges that Plato in the Timaeus ταύτη τοι και αλληγορεί των θεών τά ονόματα και τήν των μύθων αισχρότητα ξυσκιάζειν πειράται, and if Posidonius differed from other Stoics by denying such allegories it seems remsrkable that we should have no specific statement to that effect. Other pertinent passages are: Paus. 8, 8, 3 [on his own change from disbelief to allegoric interpretation of myths]; Cornut. N.D. passim·, Heraclit. Quaest. Horn. 6: όπότ' οδν συνήθης μεν άπασι τοις άλλοις ό της αλληγορίας τρόπος, ήγνόηται δέ ουδέ παρ' Όμήρω, τί παθόντες, δσα φαύλως έχειν δοκεϊ περί θεών, ού δια τοιαύτης άπολογίας θεραπεύσομεν; et passim·, [Clem.] Homil. 6, 2; 6, 10; Recognit. 10, 29-36; Eus. Pr. Ev. 2, prooem. 2; 2, 6, 16-17: τήν δή φυσικωτέραν της περί θεών ιστορίας δόξαν εΐσηγήσαντο, σεμνοτέρας εύρεσιλογίας τοις μύθοις προσε-

706

multitudo deorum, qui induti 1 specie humana fabulas 2 poetis suppeditaverunt, hominum autem 3 vitam 4 superstitione omni referserunt. Atque hie locus a Zenone tractatus 5 post a Cleanthe 6 e t 7 Chrysippo 8 pluribus 9 verbis explicates est. Nam vetus 1 0 haec opinio 1 1 Graeciam 12 opplevit, esse 13 exsectum Caelum 14 a 1 induti dett. Rom., inducti cett. 2 fabilas N1 3 atem A1 4 uita Η β cleante VNBFM 7 et add. Β 8 chrisippo M, crisippo tractatur F 9 pluribus: tic rursus incipit Ρ 10 nan*uetus A1, nanc uetus Λ m. rec. VN 11 oppinio V1N 12 graecia Ν 13 oppleuit esse PI. ex coni. Hein., oppleuisse* V1, oppleuisset AHBFM, oppleuit PK 3 , oppleuit scilicet dett. Rom., Ven., oppleuit 14 caelium V2 sed V*N 5

πινοήσαντες . . . θεραπεΰσαι 8' οΰν δμως οΐδε τό πατρικόν αμάρτημα προθυμηθέντες έπΐ φυσικάς διηγήσεις καΐ θεωρίας τούς μύθους μετεσκευάσαντο, κτλ.; Julian, Or. 2, 74 d; 7, p. 228 b; C. Galil. 94 a: τούτων τοίνυν έκαστον εΐ μη μϋθος έχων θεωρίαν άπόρρητον εϊη . . . πολλής γέμουσιν οΐ λόγοι περί τοϋ θεοϋ βλασφημίας; Theodoret, Gr. Ä f f . 3, 46-47: τήν 8έ μυθολογίαν έκείνην ούδέ 'Ρωμαίοι προσεδέξαντο πώποτε (and he quotes Dion. Hal. Ant. 2, 19, 1: οΰτε γάρ Ούρανός έκτεμνόμενος ύπό των έαυτοϋ παίδων παρά 'Ρωμαίοις λέγεται οΰτε Κρόνος άφανίζων τάς έαυτοϋ γονάς φόβω της έξ αυτών έπιθέσεως οΰτε Ζεύς καταλύων τήν Κρόνου δυναστείαν και κατακλείων έν τω δεσμωτηρ£((ί τοϋ Ταρτάρου τόν έαυτοϋ πατέρα, κτλ.); and many such allegories occur in the scholia to Hesiod. et quidem physica: i.e., not merely superstitious, but philosophical; cf. 3,92; Div. 1, 126: ut fatum sit non id quod superstition sed id quod physice dicitur·, 2, 149: ut religio propaganda etiam est, quae est iuncta cum cognitione naturae, sic superstitionis stirpes omnes eligendae. superstitione . . . referserunt: cf. Arnob. 4, 11: superstitionibus plenissima res tota est [i.e., the belief in departmental gods]. locus . . . explicatus: cf. 1, 9, n. (explicantur); De Or. 1, 54: totus hie locus philosophorum proprius videtur. Zenone . . . Cleanthe: cf. 1, 36; 3, 63: magnam molestiam suscepit . .. primus Zeno, post Cleanthes, dein Chrysippus, commen-

ticiarum fabularum reddere rationem·, S. V.F. 1, nos. 166-170, including Phi-, lodern. De Piet. 8, p. 74 Gomperz; Min. Fei. 19, 10: Zenon ... interpretanda Iunonem aera, Iovem caelum, Neptunum mare, ignem esse Vulcanum et ceteros similiter vulgt deos elementa esse monstrando publicum arguit graviter et revincit errorem. Chrysippo: cf. 1, 40-41; 3, 63 (quoted above); S.V.F. 2, nos. 1066-1075; Etym. M. s.v. Κρόνος (with allegorical explanation of the myth by Chrysippus). Galen, De Plac. Hipp, et Plat. 2, at various places censures this custom of Chrysippus; e.g., 2, 2 (V, 213-218 K.); 3, 8 (V, 357 Κ.): ταύτην τήν ρήσιν έχρήν έγνωκότα τόν Χρύσιππον άποκεχωρηκέναι των μύθων, καί μή κατατρίβειν τόν χρόνον έξηγούμενον αύτών τάς ΰπονοίας. αν γάρ άπαξ εις τοΰτ' άφίκηταί τις, άνάριθμον πλήθος έπιρρεΐ μυθολογημάτων, ώσθ' δλον άπολέσει τόν βίον, εϊ τις έπέρχοιτο πάντα, κτλ. vetus . . . opinio: cf. Div. 1, 1: vetus opinio est·, 2 Verr. 4, 106: vetus est haec opinio, iudices·, Apul. De Mundo, 24: vetus opinio est. opplevit esse: accepting for the first verb the testimony of PV* and for the infinitive the conjecture of Heindorf. Other editors, who object to the abrupt asyndeton between love and physica, would read vetus ... opplevisset (cum a correction in A, the verb read by AHVB). But, as Plasberg well points out, the physica ratio is not conceived by Balbus as introduced into the myths by

707 the Stoics but by the poets themselves, after which it is interpreted by the poets; cf. G. F. Schoemann, Opusc. acad. 3 (1858), 371. Further, a similar abrupt asyndeton in an explanation is found in 1, 121: tollit id, etc. exsectum Caelum: cf. 3, 44, and n. (patrem ... eius Caelum); 3, 53. On Caelus (not a native Roman god but a translation of the Greek Uranus) cf. H. Steuding in Roscher, Ausf. Lex. 1 (1890), 844-845; G. Wissowa in P.-W. 3 (1899), 1276-1277; M. Pohlenz in P.-W. 11 (1922), 2004-2006; J. Schmidt in Roscher, Ausf. Lex. 6 (1924), 106-116. The story is first told by Hes. Theog. 159200 [cf. Philo Bybl. ap. Eus. Pr. Εν. 1, 10, 40], including the castration of Uranus by Cronus (Saturnus), by means of a sickle, at the instigation of Gaea, the birth of Erinyes, Giants, and certain nymphs from the blood, and that of Aphrodite from the sea-foam spreading from the severed parts (cf. 3, 59, below). Later allusions include Plat. Rep. 2,377 e; Euthyphr. 6 a; Lycophr. 761-762; Apollon. Rhod. 4, 984-986 [and schol.]; Callim. in Pap. Oxyrh. no. 2080, 70-73; Philodem. De Piet. 93, p. 44 Gomperz; Philo, De Prov. 2, p. 73 Aucher; Ov. Ibis, 273-274 [and schol.]; Quintil. Inst. 1, 6, 36; Apollod. Bibl. 1, 1, 4 [and Frazer's n.]; Dio Chrys. Or. 11, 147 [who makes both Cronus and Zeus mutilate their fathers; H. Flach, Gloss, v. Schol. χ. hesiod. Theog. (1876), 63; O. Gruppe, Gr. Myth. u. Rel. 2 (1906), 1114, η. 1, for parallels]; Plut. Quaest. Rom. 42; Sext. Emp. Pyrrhon. 3, 210; Adv. Gram. 289; Lucian, De Salt. 37; Cronosolon, 12; Ρhilops. 2; Aristid. Or. 3, p. 35 Dindorf; Athenag. Suppl. pro Christ. 20-21; [Clem.] Homil. 4, 16; 6, 2; Recognit. 3, 20; 10, 37; Tert. Ad Nat. 2, 12; Clem. Protr. 2, 14, 2 (cf. Eus. Pr. Ev. 2, 3,15); Alex. Lycop. C. Manich. 10; Orig. C. Cels. 1, 17; 4, 48; Lact. Inst. 1, 12, 2-4 [quoting 2, 64, below]; Eus. Pr. Εν. 1, 10, 17; 1, 10, 29; Theodoret, Gr. A f f . 3, 36; Macrob. Sat. 1, 8, 6-9; Sornn. Scip. 1, 2, 11; Greg. Naz. Or. 4, 121; Liban. Deel. 1, 121; Serv. Aen. 3, 707; 5, 801; Nonn. 7, 227-229; 12, 45-46; 21, 256; Steph. Byz. pp. 238-239; 293 Meineke;

Fulg. 1, 2; Ammon. in Interpr. 13, p. 249, 18-21 Busse; Myth. Vat. I, 105; II, 30; Ioann. Damasc. Barlaam et Ioasaph, 244245; Tzetz. Theog. 73-79; 342-345; Eustath. in Dion. Perieg. 32 (Geogr. Gr. min. 2, 224); Etym. Μ. s.w. Δρέπανον, Τιτανίδα γην; Α. Β. Cook, Zeus, 2, 1 (1925), 447. Various places named Drepanon, Drepane, Harpe, Zancle, etc. were associated with the sickle used in this act (cf. G. Tropea in Riv. di stor. ant. 2 (1898), 119-135; M. Mayer in Roscher, Ausf. Lex. 2 (1897), 1544-1546; M. Pohlenz in P.- W. 11 (1922), 2006) and then flung into the sea; cf. O. Gruppe, Gr. Myth. u. Rel. 2 (1906), 1112, n. 2; G. W. Elderkin, Kantharos (1924), 139-140 (rather speculative); A. B. Cook, Zeus, 2, 1 (1925), 448, n. 0. Allegorical explanations are frequent and varied; in addition to 2, 64, below, cf. Schol. II. 15, 21; Cornut. N.D. 6; 7: δια γοΰν τούτων αΐνίττονται ότι ή της των δλων γενέσεως τάξις, ήν ϊφαμεν άπό τοϋ κραίνειν Κρόνον εΐρησθαι, τήν γινομένην τέως πολλήν ρύσιν τοϋ περιέχοντος έπί τήν γην έστειλε λεπτοτέρας ποιήσασα τάς άναθυμιάσεις, κτλ.; [Clem.] Recognit. 10, 33; Homil. 6, 13 [typifying the first division of the elements]; Serv. G. 2, 406; Aug. C.D. 7,19; 7, 26; Procl. in Tim. p. 204 a (pp. 208-209 Diehl); in Cratyl. p. 63 (p. 27 Pasquali); p. 105 (p. 55 Pasquali); p. I l l (p. 64 Pasquali); p. 162 (p. 89 Pasquali); Isid. Etym. 8, 11, 32; 8, 11, 77-79; Etym. Gud. s.v. Κρόνος; Schol.//. 15, 21; 15, 189: έκτομήν δέ ούρανοϋ τήν τοϋ πυρώδους έξ υγρών σβέσιν. Similarly Julian explains the castration of Attis as typifying the checking of the unlimited (Or. 5, pp. 167 c; 168 d; 169 c; 171c; 175 b). Andrew Lang (Custom and Myth (1884), 45; id., Myth, Ritual, and Rel. 1 (1887), 299-316) interpreted this myth as one of a class explaining the separation of Earth and Heaven (see Ε. B. Tylor, Prim. Cult. 1 (1 Am. ed., 1874), 321-326; Μ. Pohlenz in P.-W. 11 (1922), 2006; P. Mazon, ed. of Hes. Theog. (1928), 28, who thinks that an unregulated generative power in the heaven would breed confusion and chaos, and hence that Zeus by this act set a bound to this hateful and sterile fecundity; A. D.

708 filio Saturno,1 vinctum autem Saturnum ipsum a filio love; (64) physica 2 ratio non inelegans3 inclusa 4 est in impias 5 fabulas.6 1

B1

2 phisica NM, fysica BF, fisica PV saturno] saturnum B1 4 incussa B1, incussa est B2F 5 impia Η β fabula Η2

Nock, ed. of Sallustius, De Diis, xliii, n. 22. Cf. also J. G. Frazer, Golden Bough, 43 (1914), 192, on the deposing of a king by his son (cf. 53 (1914), 283), a process recognized in the case of these gods by Aesch. Agam. 167-175 (cf. Prom. V. 756-770). vinctum . . . Saturnum: cf. 1, 42: vincula·, 3, 62: exsectum a filio Caelum, vinctum itidem a filio Saturnum. Zeus is sometimes represented as merely deposing Saturn from his power, at other times as hurling him to Tartarus; e.g., Ar. Nub. 905-906; Cratin. Pluti {Gr. lit. Pap. 1 (1942), 198,15-17 Page); Philo, De Prov. 2, p. 73 Aucher; Ov. F. 1, 235238; Hygin. Astron. 2, 15; Tac. H. 5, 2; Sext. Emp. Adv. Gram. 289; Herodian, I, 16, 1; Athenag. Suppl. pro Christ. 20-21; Commod. Instr. 1, 7, 3-4; Schol. II. 15, 229; Lact. Inst. 1,10,10; 5,10,15; Theodoret, Gr. A f f . 3, 36; 3, 47; Schol. Dan. Eel. 6, 42; Serv. Am. 8, 319; Prudent. C. Symm. 1, 46-47; Liban. Or. 25, 5; Nonn. 21, 254; Myth. Vat. I, 207; Lyd. De Mens. 4, 158; Isid. Etym. 14, 4, 18; Tzetz. Theog. 211-212; cf. M. Pohlenz in P.-W. 11 (1922), 1988-1990; 20032004. Other accounts, like the present, showed Cronus as shackled by Zeus; e.g., Plat. Euthyphr. 6 a; [Plut.] De Fluv. Nom. 5, 3 (S. V.F. 1, no. 594); Plut. De Fac. in Orb. 26, 941 a; Dio Chrys. Or. 14, 21; Lucian, Iup. conf. 8; Astrol. 21; De Salt. 37; Saturnalia, 5; Cronosolon, 10; Tatian, Ad Graec. 9; [Clem.] Homil. 4, 16; Orig. C. Cels. 1, 17; Orphic, fr. 154 Kern, ap. Porphyr. De Antro, 16; Arnob. 4, 24; Lact. Inst. 1, 14, 9 [freeing Zeus from blame]; Macrob. Somn. Scip. 1, 2, 11; Philostr. Vit. Apollon. 7, 26; Procl. in Tim. p. 291 a-b (p. 168 Diehl); also the Great Paris Magical Papyrus, 2326 (p. 144 Preisendanz); 3101 [p. 174; cf. J. Heckenbach, De Nuditate sacra sacrisque Vinculis (1911), 100]; a vase-painting in

3

elegans

Chicago thought to represent this scene is discussed by A. B. Cook in CI. Rev. \1 (1903), 275-276. For allegorical explanations of the act cf. Cornut. N.D. 7-8; Schol. II. 15, 18; Hymn. Orph. 13, 4; Plotin. Enn. 5, 8,13; Porphyr. De Antro, 16; [Clem.] Homil. 6, 13; Lyd. De Mens. 4, 70; E. Hoffmann, Kronos u. Zeus (1876), 51-53; also passages from Proclus cited by A. B. Cook, Zeus, 2, 2 (1925), 1027. Cf. the binding of Prometheus, and Lucian, Philops. 2. II. 1, 399, speaks of a plot of other gods similarly to bind Zeus himself. On Saturn in general cf. M. Mayer in Roscher, Ausf. Lex. 2 (1897), 1452-1573; M. Pohlenz in P.-W. 11 (1922), 1982-2018. 64. physica ratio: cf. 2, 23, n. (physicis, id est, naturalibus); 2, 63, n. (ratione .. . physica). For the abrupt asyndeton, followed by an explanatory clause— asyndeton causale sive explicativum—cf. R. Kühner—C. Stegmann, Ausf. Gr. d. lat. Spr. 2, 2 2 (1914), 158; J. B. Hofmann, Lat. Synt. u. Stilistik (1928), 653-654. non inelegans: cf. Brut. 101: historia ... non ineleganter scripta·, 282: orationis non inelegans copia·, Fin. 2, 26: primum divisum ineleganter·, 2, 27: contemnit enim disserendi elegantiam; Gell. 17, 2, 26: non hercle insette nec ineleganter; and J. S. Reid (ap. Mayor, ad loc.) compares the use, in legal Latin, of eleganter for points closely and neatly reasoned. impias fabulas: cf. Heraclit. Quaest. Horn. 22: ταύτης τοίνυν της άσεβείας έν εστίν άντιφάρμακον, έάν έπιδείξωμεν ήλληγορημένον τον μύθον; Sen. Dial. 7, 26, 6: sic vestras halucinationes fero quemadmodum luppiter Optimus Maximus ineptias poetarum, quorum alius illi alas imposuit, alius cornua, alius adulterum ilium induxit et abnoctantem . . . quibus nihil aliud actum est quam ut pudor hominibus peccandi demeretur, si tales deos credidissent; Macrob. Somn. Scip. 1, 2, 11. On the encourage-

709 Caelestem1 enim altissimam2 aetheriamque naturam, id est igneam, quae per sese omnia gigneret, vacare voluerunt ea parte corporis quae coniunctione alterius egeret 3 ad procreandum. 25 Saturnum autem eum esse 4 voluerunt qui cursum et conversionem 6 spatiorum ac temporum contineret. Qui deus Graece id 4

1 caelestum AHVNB1, caelestium GO 6 conuersacionem Ρ esse om. F

ment given to immorality by such tales cf. 1, 42, n. (nocuerunt). caelestem, etc.: cf. Lact. Inst. 1, 12, 3-4: fabulam . .. quam tarnen Stoici, ut solent, ad rationem physicam conantur traducere. quorum sententiam Cicero de natura deorum disserens posuit. caelestem, inquit, altissimam ... ad procreandum·, a reading omitting enim, but supporting caelestem [cf. 2, 56: caelestem ... ordinem] against caelestum of A V1B1 (caelestium of some editors), naturam: "element," as in 1, 22; al. gigneret . . . procreandum: a metaphor from the organic realm somewhat confusingly applied to the inorganic. voluerunt: i.e., "meant." Awkwardly repeated in the next sentence; for such repetitions see Pease's index in his edition of the Divination, p. 652. Saturnum: cf. Lact. Inst. 1, 12, 9: cum adfirmant eum esse Saturnum qui ... cursum et conversionem spatiorum ac temporum continet eumque Graece id ipsum nomen habere? Κρόνος enim .. . appellatus quod saturetur annis. haec Ciceronis verba sunt exponentis sententiam Stoicorum [the differences here are chiefly of mood or tense (continet, habere, saturetur)]. cursum et conversionem: another of the alliterative pairs so dear to Cicero, contineret: cf. 2, 58: coercet et continet. Κρόνος . . . χρόνος: Stoic interest in etymologies has been seen at 2, 7; it runs also through 2, 64-69, and is attacked by Cotta in 3, 62-63. Cf.also Ac. 1, 32: verborum etiam explicatio probabatur, id est, qua de causa quaeque essent ita nominata, quam έτυμολογίαν appellabant·, O f f . 1, 23: audeamus imitari Stoicos, qui studiose exquirunt unde verba sint ducta. Chrysippus wrote two works on etymology: περί των έτυ-

2

altimam A1

3

*egeret A

μολογικών πρός Διοκλέα, in seven books, and έτυμολογικών πρός Διοκλέα, in four books (Diog. L. 7, 200), but is severely censured by Philodem. De Piet. 15, p. 83 Gomperz = Doxogr. Gr.2 548 = S.V.F. 3, 217, no. 33; Galen, De D i f f . Puis. 2,10 (VIII, 631-632 K.) = S.V.F. 2, no. 24: νομοθετεί μεν γαρ ονόματα πλεϊον ή Σόλων Άθηναίοις . . . νυνί δέ το δεινότατον ουτε γεννηθείς Άθήνησιν ουτε τραφείς, άλλα χθές κα! πρώτως ήκων έκ Κιλικίας, πριν ακριβώς αύτόν έκμαθεϊν ήντιναοϋν 'Ελλάδα φωνήν, Άθηναίοις ύπέρ ονομάτων έπιχειρεϊ νομοθετεΐν, κτλ. Casaubon remarked that Chrysippus tarn malus grammaticus quam bonus Stoicus fuit. ForPosidonius and etymology cf. K. Reinhardt, Poseidonios (1921), 75-76. Note in general the following works: C. A. Benecke, De Cie. etymologico (1835); P. Decharme, La crit. de trad, relig. che% les Grecs (1904), 291-303; J. F. F. Müller, De Veterum, imprimis Romanorum, Studiis etym. (1910); P. Dietrich, De Cie. Rat. etym. (1911); W. D. Woodhead, Etymologising in Gr. Lit. from Horn, to Philo Jud. (1928), with 74-80 on the Stoics and 81-89 on Romans (85 says that Cicero, like Plato, looked askance at such arguments, yet enjoyed the amusement of indulging in etymology); M. Pohlenz, Die Begründung d. abendländl. Sprachlehre durch d. Stoa in Gotting. Nachrichten, 3, 6 (1939), 151198; W. Jaeger, Theol. of the early Gr. Philosophers (1947), 220, n. 64. R. Reitzenstein, Gesch. d. gr. Etymologika (1897), deals primarily with the later lexica. K. Bürchner, Plato's Kratylos u. d. mod. Sprachphilos. (1936), I have not seen. There seem to have been two schools of etymological thought at Rome, namely

710

ipsum nomen habet; Κρόνος 1 enim dicitur, qui est idem χρόνος,2 id est, spatium 3 temporis. Saturnus autem est appellatus quod saturaretur 4 annis; ex se enim natos comesse 6 fingitur β solitus, 1 graece B1, cronos A2P VNBFM, oronos A1 Η 4 saturetur M1, idem spacium Ν Lact. Inst. • ***fingitur Β

3

those who, like Aelius Stilo, sought the origin of words within the Latin vocabulary, and others, like Cloatius Verus (see Gell. 16,12, 1-8), who derived many Latin words from Greek. Varro, who stood between the two, at times gives both choices; e.g., L.L. 5, 34. Dietrich, op. tit., 30-41, shows a considerable agreement between Cicero's "Stoic" etymologies in our passage and the views of Stilo. Derivations of Κρόνος are varied; M. Pohlenz (P.-W. 11 (1922), 19861987) notes six ancient ones: (1) = χρόνος, as here. This appears as early as Pherecydes (ap. Diog. L. 1, 119; cf. Hermias, Irrisio, 12 (Doxogr. Gr,2 654); M. Mayer in Roscher, Ausf. Lex. 2 (1897), 1546; Pohlenz, op. tit., 1986), and is attested by a fifth-century inscription from Elateia {Bull. Corr. Hell. 10 (1886), 368), other cases being Eur. Heraclid. 900: Αιών τε χρόνου παις [with which cf. Pind. Ol. 2,17: χρόνος ό πάντων πατήρ, and Ε. S. McCartney in CI. Philol. 23 (1928), 187-188, on the concept of "Father Time"]; [Aristot.] De Mundo, 7, 401 a 15-16; Κρόνου δέπαΐςκαΐ χρόνου λέγεται διήκων έξ αιώνος άτέρμονος εις έτερον αιώνα; Phylarchus ap. Lyd. De Mens. 4, p. 171 Wünsch {F.H.G. 1, 343, no. 34); Schol. Hes. Theog. 459 {S.V.F. 2, no. 1087); Schol. Apoll. Rh. 1, 1098; Philodem. De Piet. 93, p. 44 Gomperz [though F. Bücheler, Kl. Sehr. 1 (1915), 594, doubts any connection here]; Cornut. N.D. 3, 6; Plut. Quaest. Rom. 12, p. 266 e-f; De Is. et Os. 32, p. 363 d [copied by Eus. Pr. Ev. 3, 3, 11]; Heraclit. Quaest. Horn. 41; Apul. De Mundo, 37; Athenag. Leg. pro Christ. 22; [Clem.] Homil. 4, 24; 6, 5; Recognit. 10, 31; 10, 34; Tert. Ad Nat. 2, 12; Arnob.

2 cronos M, chronos cett. 5 coesse 1,12, 9 A1

3, 29; Lact. Ρlac. in Stat. Achill. 387; Eus. Pr. Ev. 3, 10, 25; Sallust. De Diis, 4; Serv. Aen. 3, 104; Macrob. Sat. 1, 8, 6-7; 1, 22, 8; Theodoret, Gr. A f f . 3, 43; Aug. C.D. 7, 19; De Cons. Evang. 1, 34; Lyd. De Mens. 3, 15; Schol. Tzetz. Alleg. (Cramer, Anecd. Oxon. 3, 411); Etym. M. s.v. Κρόνος. May the idea perhaps underlie the proverb "older than Cronus" (cf. Plat. Symp. 195 b; [Longus,] Dapbnis and Chloe, 2, 5: τοϋ Κρόνου πρεσβύτερος και, αύτοϋ τοϋ παντός χρόνου; (2) from κόρον νοϋ [see n. on saturaretur, below]; for other derivations (κραίνειν, κρουνός, κορός, κεραν, κρίνειν, etc.) see Pohlenz, op. tit., 1986-1987; and for the whole subject, H. Flach, Gloss, u. Schol. z- hesiod. Theog. (1876), 44-45; A. Cavotti in Ann. d. r. sc. norm, sup. di Pisa, 12 (1897), 153-155; O. Gruppe, Gr. Myth. u. Rel. 2 (1906), 1064, and n. 2; 1104-1105, and n. 2. saturaretur: cf. 3, 62: Saturnus quia se saturat annis·, for this popular etymology cf. Aug. De Cons. Evang. 1, 34: nos tarnen Saturnum interpretamur universum tempus, quod Graecum etiam vocabulum eius ostendit, vacatur enim χρόνος, quod aspiratione addita etiam temporis nomen est; unde et Latine Saturnus appellatur, quasi saturaretur annis·, Fulg. Mitol. 1, 2 \a saturando Saturnus dictus est [cf. 2, 1, p. 40 Helm]; II Myth. Vat. 1: Saturnum a saturando .. . alii Saturnum quasi annis saturetur dicunt; Isid. Etym. 8, 11, 30. For other, more likely, etymologies cf. A. Walde, Lat. etym. Wörterb.1 (1906), 547; G. Wissowa in Roscher, Ausf. Lex. 4 (1909), 427-428; C. Thulin in P.-W. 2 A (1923), 218. A parallel, however, to the derivation from saturo is found in the Greek explanation of Cronus as from κόρον νοϋ; cf. Plat. Cratyl. 396 b: κόρον γαρ σημαίνει . . . τί>

711 καθαρών αύτοϋ καΐ άκήρατον τοϋ νοϋ; Plotin. Εηη. 5, 1, 4: έπΐ Κρόνου βίον θεοϋ κόρον καί νοϋ οντος; Theodoret, Gr. Ä f f . 3, 43: έν έκείνω γαρ δη τω διαλόγω [the Cratylus] τόν μέν Κρόνον ποτέ μέν Κόρον ώς τοϋ νοϋ λόγον ώνόμασε, ποτέ δέ χρόνον; Procl. in Cratyl. p. 105 (p. 54 Pasquali); p. 107 (pp. 56 and 59 Pasquali); Lyd. De Mens. 2, 12: Κρόνον . . . κατά δέ έτυμολογίαν διακορή νοΰν, οιονεί πλήρη και μεστόν έτών, άντί τοϋ Μακραίωνα, ώς εϊρηται; Eustath. in II. 2, 207; Etym. Μ. s.v. Κρόνος. Cicero's etymology— doubtless not original with him—seems like a translation of this Greek view. With the mood of saturaretur cf. 2, 69: Diana dicta quia motu quasi diem efficeret. natos comesse: for examples of this form of the infinitive, from Plautus to Cicero (also in Pro Flacc. 91) and Macrobius, see Ties. Ling. Lat. 3 (1912), 1763, 68-73. W. A. Baehrens, Sprach. Komm. ζ· vulgarlat. App. Probi (1922), 62 (cf. Ε. Löfstedt, Syntactica, 2 (1933), 59, n. 2) remarks that the simple verb esse would here be stylistically hardly possible. For general treatments of the swallowing by Clonus of his children (a pre-Hellenic myth, according to M. P. Nilsson, Minoan-Mycenaean Relig. (1927), 465; H. J. Rose in Oxf. class. Diet. (1949), 476) see M. Mayer in Roscher, Aus f . Lex. 2 (1897), 1538-1542; Μ. Pohlenz in P.-W. 11 (1922), 1991-1993. The paedophagy of Cronus appears first in Hes. Theog. 459462: καί τούς μέν κατέπινε μέγας Κρόνος, ώς τις έκαστος / νηδύος έξ ιερής μητρός προς γούναθ' ίκοιτο, / τά φρονέων, ίνα μή τις άγαυών Ούρανιώνων / άλλος έν άθανάτοισιν ίχοι βασιληίδα τιμήν; (cf. Η. Flach, Gloss, u. Schol. he'iod. Theog. (1876), 63-64); for other accounts cf. Plat. Euthypbr. 6 a; Cratin. Pluti, 11-13 {Gr. lit. Pap. 1, 198 Page); Dion. Hal. Ant. 2, 19, 1; Strab. 10, 3, 11; Apollod. Bibl. 1, 1, 5; Hygin. Astron. 2, 42, p. 80 Bunte; Fab. 139, 2; Anon, in Gr. lit. Pap. 1, 230 Page; Cornut. N.D. 6; Aristid. Apol. 9; Paus. 10, 24, 6; Min. Fei. 30, 3; Theophil. Ad Autol. 1, 9; 3, 3; Tat. Ad Graec. 25; Paus. 8, 8, 2-3; 8, 36, 3; Lucian, De Salt. 80; Saturn. 6; Sext. Emp. Pyrrhon. 1, 154; 3, 211; Aristid. Or. 1, p. 3 Dindorf; Tert. Ad Nat. 2, 7;

2, 12; Apol. 9; Athenag. Leg. pro Christ. 20; Commod. Instr. 1, 4, 2; [Clem.] Homil. 4, 16; 5, 24; 6, 2; Recognit. 10, 18; 10, 37 [a myth portrayed in the mysteries]; Sallust. De Diis, 4; Lact. Inst. 1, 13, 2; 1, 20, 37; 5, 10, 15; Firm. De Errore, 12, 8; Diogen. 1, 64 (Paroemiog. Gr. 1, 191); Orig. C. Cels. 4, 48; Lact. Plac. in Stat. Achill. 387; in Τ heb. 4, 784; Athanas. Vit. Ant. 75; Theodoret, Gr. Ä f f . 3, 36; 3, 47; Greg. Naz. Or. 4, 115; 39, 4; Julian, C. Galil. 1, pp. 4 4 a ; Serv. Aen. 3, 104; 9, 83; Schol. Dan. Aen. 8, 322; Macrob. Sat. 1, 8, 10; Aug. C.D. 4,27; 7 , 9 ; I Myth. Vat. 104; Nonn. 12, 48-51; 21, 255; 25, 557-559; 27, 52; Hesych. s.v. βαίτυλος (cf. Bekk. Anecd. 1,224; Etym. M. s.w. βαίτυλος; Κορύβαντες; on the proper meaning of baetyl (cf. Heb. bethel) see G. F. Moore in Am. Journ. of Arch. 7 (1903), 201-203); Procl. in Tim. p. 266 e (p. 99 Diehl); Olympiod. Prolegom. pp. 11-12 Busse; Lyd. De Mens. 1,1; De Mag. 1,2; Ioann. Damasc. Barlaam et Ioasaph, 244; Isid. Etym. 8,11, 33; Phot. Bibl. 138; Suid. s.v. Φάνης; Schol. II. 15, 229; Eustath. in II. 1, 202; 2, 207; in Od. 9, 310; Schol. Ar. Nub. 905; Etym. Gud. s.v. Λαοί. On this act of Saturn see also G. F. Moore, I.e.; J. G. Frazer, Golden Bough, 4 3 (1914), 192, n. 3; A. D. Nock, ed. of Sallustius, De Diis (1926), xlvi-xlvii; H. J. Rose in Harv. theol. Rev. 28 (1935), 254 and n. 58; A. B. Cook, Zeus, 3, 1 (1940), 927-938; and for other cases of such cannibalism Pease on Virg. Aen. 4, 602, n. ( p a t r i i s ... mensis) A. J. Festugiere (in Harv. theol. Rev. 42 (1949), 216, suggests that at the time of Cronos cannibalism was customary, and that such gods as Zeus and Osiris brought it to an end. For allegorical interpretations of this myth see, among others, Cornut. N.D. 6 [too long to quote]; Tert. Ad Nat. 2, 12: ideo falcatum quia tempore omnia dirimantur, et ideo voratorem suorum quod omnia ex se edit a in se ipsum consumat\ [Clem.] Homil. 6, 7; Plotin. Enn. 5, 1-7; Schol. Hes. Theog. 459 (S.V.F. 2, no. 1087): παραπίνειν δέ λέγεται τά τέκνα, δτι οσα διά χρόνου γίνεται, τω χρόνω πάλιν συνδιαφθείρεται; Anon. De Incredib. 19, p. 97 Festa; Sallust. De Diis, 4: ώσπερ

712

quia 1 consumit aetas 2 temporum spatia annisque praeteritis insaturabiliter expletur. Vinctus autem a love, ne inmoderatos 3 cursus haberet, atque ut eum siderum vinclis alligaret. Sed ipse Iuppiter,4 id est, iuvans pater, quem,6 conversis casibus appellamus 5

1 quia add. Β 2 aetates A2BFM 3 inmodoratos Ρ 4 iupiter pater quem HP, del. et postea add. V, pattern quae B1, partemque A

ήδη τινές χρόνον μέν τόν Κρίνον ένόμισαν, τά 8έ μέρη τοϋ χρόνου παϊδας τοϋ δλου καλέσαντες καταπίνεσθαι ύπό τοϋ πατρός τούς παϊδάς φασιν; II Myth. Vat. 1: Saturnus dicitur deus temporum. tempus autem quicquid gignit consumit; saeculaque natos ex se annos contra revolvunt·, Aug. C.D. 6, 8 (so Fulg. Mitol. 1, 34): quod longinquitas temporis, quae Saturni nomine significatur, quicquid gignit ipsa consumat [in what follows and in 7, 19 a different explanation]; Macrob. Sat. 1, 8, 10: eum tempus esse, a quo vicibus cuncta gignantur absumanturque et ex eo denuo renascantur\ Lact. Plac. in Stat. Achill. 387: ut ... fingatur Saturnus filios suos comesse, haec ratio est, quia dicitur deus esse aeternitatis et saeculorum. saecula autem annos [cf. Serv. Aen. 3, 104]; Serv. G. 4, 150; Isid. Etym. 8, 11, 31: eum Graeci Cronos nomen habere dicunt, id est tempus, quod filios suos fertur devorasse, hoc est, annos, quos tempus produxerit, in se revolvit-, Schol. II. 15, 189: λίθον δέ καταπινόμενον ύπό Κρόνου έπειδήπερ ή μεταβολή των υγρών εις στερρότητα πήγνυται; Schol. Tzetz. Alleg. (Cramer, Anecd. Oxon. 3, 411); Etym. M. and Etym. Gud. s.v. Κρόνος; also, in general, H. Flach, Gloss, u. Schol. hesiod. Theog. (1876), 63-64; Mayer, op. cit., 1540-1542; Pohlenz, op. cit., 19911993. insaturabiliter: the adverb apparently only here. haberet . . . alligaret: an awkward change of subject, as in 2, 36 (praesit .. . possit); 2, 38 (conplexus est neque est quicquam); 2, 54 (est conversio nec habent). siderum vinculis: i.e., time is limited and defined by the motions of the heavenly bodies. iuvans pater: as Chrysippus sought to explain the name by his beneficence (cf.

APV

Ar. Did. 30, in Doxogr. Gr2. 465): Χρυσίππου. Ζεύς μέν οδν φαίνεται ώνομάσθαι άπό τοϋ πασι δεδωκέναι τό ζην· Δία δέ αύτόν λέγουσιν δτι πάντων έστίν αίτιος καί δι' αύτόν πάντα; Eus. Pr. Εν. 15, 15, 6: επειδή τοϋ ζην αίτιος ήμΐν έστί; Ο. Weinreich in Tabing. Beitr. 18 (1933), 105-108), so in Latin the beneficence of Juppiter (cf. Η. Bolkestein, Wohltätigkeit u. Armenpflege im vorchristl. Altert. (1939), 320-321) was discovered in his etymology; cf. Enn. Epicharm. 54-58 Vahlen (ap. Varr. L.L. 5, 65): istic est is Iupiter quem dico, quem Graeci vocant / aerem, qui ventus est et nubes, imber postea, / atque ex imbre frigus, ventus post fit, aer denuo. j haec propter Iupiter sunt ista quae dico tibi, / qua mortalis atque urbes beluasque omnis iuvat·, Varr. L.L. 5, 67: dicta, quod una cum love iuvat, Iuno (cf. 2, 66, below); Gell. 5 , 1 2 , 4 : Iovem Latini veteres a iuvando appellavere eundemque alio vocabulo iuncto patrem dixerunt-, 5, 12, 8; Apul. De Mundo, 37: f vis id est ab iuvando Iuppiter dios, quem Ζήνα Graeci, quod vitae nostrae auctor sit, rectissime appellant (cf. [Clem.] Recognit. 10, 33); Lact. Inst. 1, 11, 40: Iovem enim Iunonemque α iuvando esse dictos Cicero interpretatur; Serv. Aen. 1, 47: Iovem autem α iuvando dixerunt; nulla enim res sic fovet omnia quemadmodum calor (=11 Myth. Vat. 2); 4, 638; 9, 126; [Aero] in Hör. Epod. 5, 8 ·. a iuvamine hominum Iovis dictus est·, Mart. Cap. 2, 149; Isid. Etym. 8, 11, 34. conversis casibus: Mayor (ad loc.; also CI. Rev. 3 (1889), 163-164) thinks this means "by a change of inflexions," rather than "in the oblique cases," and compares De Or. 2, 358: similium verborum conversa est et immutata casibus aut traducta ex parte ad genus notatio\ Auct. Ad Herenn. 4, 31: variose hie unum nomen in

713

a iuvando 1 Iovem, a poetis 'pater divomque 2 hominumque' dicitur, a maioribus autem nostris 'optimus maximus,' 3 et 4 quidem ante optimus,5 id est,6 beneficentissimus, quam maximus, quia 7 maius est 8 certeque gratius prodesse omnibus quam opes magnas habere. 65 Hunc igitur Ennius, ut supra dixi, 1 2 3 adiuuando B1 diuumque AHVNFM, diuinumque Ρ uel maxi4 6 musque V2 et add. Ν ante optitimus V1, ante maximus in mg. N, optimus 7 id est . . . quam maximus om. Ν " i d est add. Β maxumus quia add. Β 8 mauis B1, magus (?) Px

commutatione casuum volutatum est. plura nomina casibus conmutatis hoc modo facient nominationem. But the example here chosen is clearly that of an oblique case, and that sense is supported by Mart. Cap. 3, 296: ea autem quae ex productione nominativi casus corripiuntur in reliquis figurationibus, ut Amphion, f Creon, Agamemnon, amittunt apud nos Ν litteram in nominative et comparabuntur his Latinis quae conversis casibus correpta efferuntur, ut virgo, turbo. a poetis: Enn. Ann. 581 Vahlen; the phrase was quoted at 2, 4 above (with patrem for pater), where see n. (idem Ennius). Cf. also Rep. 1, 56 ·. eo ... quem unum omnium deorum et hominum regem esse omnes docti indoctique f expoliri consentiunt. Plasberg (ed. maior.) remarks that the thought gradually slips away from the subject in hand, and has to be abruptly brought up by an anacoluthon at 2, 65: hunc igitur. The punctuation here adopted, however, does not necessitate an anacoluthon. Min. Fei. 19, 1, has our passage in mind: audio poetas quoque unum patrem divum atque hominum praedicantes. optimus maximus: such pairs J. Marouzeau, Traite de stylistique (1935), 232, finds characteristic of primitive Roman religious ritual (cf. oro obsecro, dare dicare, fors fortuna, felix faustus, dea dia, Mater Matuta, etc.); cf. Naev. Bell. Poen. 16 Warmington (ap. Varr. L.L. 7, 51): patrem suum supremum optumum adpellat·, also note the similar Greek phrase, Ζεϋ κύδιστε μέγιστε (II. 2, 412; al.; cf. C. Ausfeld, De Graecorum Precationibus (1903), 522). For Iuppiter Optimus Maximus (abbreviated in inscriptions to

I.O.M.) see J. Β. Carter, De Deorum Rom. Cognominibus (1898), 50; W. W. Fowler, Rom. Ideas of Deity (1914), 43-44; C. Thulin inP.-W. 10 (1917), 1135-1136. Optimus in this phrase may refer to rank rather than moral excellence (cf. Rep. 3, 23), yet with Cicero it is treated as of ethical significance; cf. Fin. 3, 66: atque etiam Iovem cum Optimum et Maximum dicimus, cumque eundem Salutarem, Hospitälern, Statorem, hoc intellegi volumus, salutem hominum in eius esse tutela\ De Domo, 144: te, Capitoline, quem propter beneficia populus Romanus Optimum, propter vim Maximum nominavit·, Plin. Panegyr. 88: minus est enim imperatorem et Caesarem et Augustum quam omnibus imperatoribus et Caesaribus et Augustus esse meliorem. ideoque ille parens hominum deorumque Optimi prius, deinde Maximi nomine colitur. beneficentissimus: cf. 2, 62; n. (beneficiis excellentis viros). 65. ut supra dixi: at 2, 4, where see the n. on Ennius, the passage being from the Thyestes, 345 Vahlen. Supra is a word appropriate to written style rather than to a spoken dialogue, yet Cicero often is guilty of this inadvertence; e.g., 2, 166; 3, 59 [twice]; Div. 1, 72; 2, 33; Ac. 1, 22; 1, 26; 1, 38; 1, 42; 2,137; Fin. 3, 30; 3, 61; Tusc. 2, 53; 3, 52; 4, 67; 5, 30; 5, 67; Rep. 2, 9; Legg. 3, 14; Am. 15; 48; De Or. 2, 58 (ille superior)·, 2, 303; Pro Caecin. 14. Cf. also Tac. Dial. 8, 3 [and Gudeman's n.]; R. Hirzel, Der Dialog, 1 (1895), 478, and n. 2, on the confusion of the oral and the written, with examples from Plato (e.g., Rep. 4, 441 b: δ άνω πουέκεϊ είπομεν) and Athenaeus.

714

nuncupat ita dicens: 'Aspice 1 hoc sublime 2 candens,3 quem invocant omnes Iovem,' planius 4 quam 5 alio loco idem: 'cui β quod in me est exsecrabor hoc quod 7 lucet,8 quicquid9 est.' Hunc etiam augures nostri cum dicunt 'love fulgente, tonante' 10 ; dicunt 1 asspice Ρ quem AHGV^M, 9 quidquid V1B1 et tonante BFM

6

3 cadens N1 4 planus A1 supplime P, suplimi B1 7 hoc quo Ν 8 licet V que V3N · cur dett. Dav. 10 iouem fulgentem tonantem P, fulgurante M, fulgorante F2, 2

alio loco idem: Enn. Fab. inc. 401 Atlantes, solem exsecrantur, et dum oritur Vahlen. May idem here refer, not to et dum occidit, ut ipsis agrisque pestiferum. Ennius as author, but to a previously hoc quod lucet: the sky; cf. 2, 4, n. mentioned character, probably Thyestes (hoc). himself? quicquid est: cf. Aesch. Agam. 160: cui: cur of certain deteriores and Da vies, Ζεύς, όστις ποτ' έστίν; Eur. Troad. and qui (abl.) of J. Gulielmius (ap. 885-886: όστις ποτ' εΐ σύ, δυστόπαστος Gruter, followed by Mayor, who renders είδέναι, / Ζεύς;: fr. 480 Nauck: Ζεύς δστις it "wherefore") have their attractiveness, ό Ζεύς, ού γαρ οΐδα πλήν λόγί|>; Virg. but the mss in general read cui, of uncer- Aen. 4, 576-577: sequimur te, sanete deorum, tain syntax, because of lack of context. j quisquis es [and Schol. Dan.: "quisquis es" See n. on exsecrabor, below. secundum pontificum morem, qui sic precanquod in me est: cf. Plaut. Bacch. tur, "Iuppiter omnipotens, vel quo alio no550: ille quod in se fuit-, Ter. Ad. 692: quod mine appellari volueris"]·, Lucan, 9, 580: quidem in te fuit·, Cie. Pro Q. Rose. 39: Iuppiter est quodeumque vides, quodenmque quod in se fuit·, 2 Verr. 4, 25: quod in vobis moveris. fuit·, Fam. 6, 10, 6: quod est in uno te·, Iove fulgente, tonante: with the also other cases in Thes. Ling. Lat. 7 ritual asyndeton cf. 2, 64, and n. (opti(1938), 772, 51-63. mus maximus). With the thought cf. Div. exsecrabor: the notion of Wytten- 2, 42: nonne perspicuum est ex prima adbach, Kühner, and Schoemann (and cf. miratione hominum, quod tonitrua iactusque Vahlen on Enn. ad loc.) that this means fulminum extimuissent, credidisse ea efficere to "devote" or "consecrate" is not rerum omniumpraepotentem Iovem? itaque in supported by other cases of the word. nostris commentariis scriptum habemus: "love No example appears of the word governtonante, fulgurante comitia populi habere neing a dative (like καταράομαι in Od. 19, fas", and many parallels in Pease's n. 330; Hdt. 2, 39; Anth. Pal. 11,115,1-2); (love tonante, etc.), to which add S. Weinit does, however, occur with in and the stock in P.-W. 17 (1937), 1729; also accusative (e.g., Liv. 10, 28, 18; 30, 20, Pease's n. on tonante, for the use pf the 7; 39, 51, 12), so that the shift to a dative "meteorological verbs", fulget, fulgurat, would not be impossible, in which case fulminat, tonat, pluit, ningit, and grandinat hoc might be taken as in an oath ("by (βροντή, άστράπτει, ΰει, νείφει, etc.), to whatever power it is," renders Rackham). which add: Achill, in Arat. p. 83 Maass: Heindorf would interpret it as calling και έν τω βίω φαμέν τον Δία ΰειν; Prise. down the anger of heaven upon some Inst. 8, 104 (G.L.K. 2, 450): pluit et tonat person (cut). But it is more likely that et fulminat et multa similia, quae ad homines hoc is the direct object of exsecrabor, and non pertinent, proprie quidem ad tertiam diif, as remarked on alio loco idem, above, cuntur personam, possunt tnmen etiam in the subject is Thyestes such an oath prima inveniri persona et secunda per poetarum against the supreme sky-god would not προσωποποιίας, id est, conformattones, vel be out of place. Mela, 1, 43, says of the per responsa dei et per opostrophas, quasi ad

715

enim 'caelo 1 fulgente 2 et tonante'. Euripides 3 autem ut multa praeclare sic hoc breviter: 'Vides sublime fusum immoderatum 4 aethera, qui terram tenero circumiectu amplectitur; hunc summum habeto 6 divum, hunc perhibeto 6 Iovem.' 1 caelo] melo AlHPV 2 fulgen*te P, fulgente et Β, fulgenta A1, fulgentae 3 eurippides AHVNM 4 imoderatum Ν A2, fulgorante F2, fulgurante Μ 5 dabeto Α1 β diuum hunc perhibeto add. in mg. Β

ipsum Iovem praesentem, et sunt quasi propria verborum quae ad solum Iovem pertinent·, 17, 57 {G.L.K. 3, 142); 17, 60 {G.L.K. 3, 144); Porphyr, in Categ. p. 87, 39-40 Busse: το ΰει ϊσον έστί τω ό Ζεύς ΰει; Ammon. in De Interpr. 1, p. 28, 22-25 Busse; Simplic. in Categ. 2, p. 43, 25, and 4, p. 71, 14 Kalbfleisch; also the use of epithets of Juppiter, e.g., tonans (J. B. Carter, De Deorum Rom. Cognominibus (1898), 57) and pluvialis (Carter, op. cit., 51), and in Greek Zeus Hyetios {Anecd. Gr. et Lat. 1 (1886), 267 Schoell and Studemund; A. B. Cook, Zeus, 3, 1 (1940), 561 and n. 5; 873-874). dicunt enim: the repetition of dicunt is made more awkward by its use in the second instance in the sense of "mean." Some deteriores omit the clause dicunt . . . tonante, and Mayor—unnecessarily, I think—suspects these words of being a gloss. caelo fulgente: cf. Gell. 12, 5, 11: cur fulgente caelo a luminis iactu non .. . oculos declinet. Euripides: fr. 941 Nauck (quoted by many Greek authors listed by Nauck): όρίχς τόν ύψοϋ τόνδ' άπειρον αιθέρα / καΐ γήν πέριξ εχονθ' ύγραϊς έν άγκάλαις; / τοϋτον νόμιζε Ζήνα, τόνδ' ήγοΰ θεόν. For Cicero's quotations from Euripides cf. E. Lange in Diss, philol. Halens. 4 (1880), 277-279; C. Atzert, De Cie. Interpr. Graecorum (1908), 40. The translation is probably by Cicero himself, and the ending of the third veise, hunc perhibeto Iovem, suggests another of his translations from Euripides (in Div. 2, 12), ending hunc perhibebo optumum. ut multa praeclare: cf. 2, 69: concinneque, ut multa, Timaeus.

breviter: not in comparison, as Plasberg observes, with Ennius, but with the importance of the theme. There seems no reason to doubt or emend. Cf. Div. 2,107: festive et breviter·, Ac. 1, 43: breviter sane . . . ex posit a est·, Brut. 14; and many other parallels collected by Seyffert on Am. 1. sublime: as above and in 2, 4: sublime candens. fusum: not in the Greek; Cicero likes such expansions; cf. Pease on Div. 1, 14, n. {vocibus instat). immoderatum: for άπειρον; cf. Lucr. 1, 1013: simplice natura pateat tamen immoderatum. tenero circumiectu: cf. Pacuv. Chryses, 87-88 Ribbeck: hoc vide, circum supraque quod complexu continet / terram [combined with the fragment quoted at 2, 91, below]. Tener is applied to air, as "soft, yielding, or elastic" (Munro on Lucr. 1, 207); cf. the examples cited by Ernout and Robin on that line. C. Bonner {CI. Stud, in Hon. of J. C. Rolf» (1937), 27) discusses similar meanings of υγρός as "supple, lithe, or soft." See also 2, 54, n. {non est enim), above. Circumiectus is rather a rare word; in Cicero at Rep. 2,11. summum . . . deum: cf. Ac. 2, 126: Zenoni et reliquis fere Stoicis aether videtur summus deus·, Rep. 6,17: novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus, arcens et continens ceteros; Div. 2, 91: ad caelum ipsum quod extremum atque ultimum mundi est·, Aristot. De Caelo, 1, 3, 270 b 6-7: πάντες τον άνωτάτω τω θείω τόπον άποδιδόασι και βάρβαροι καί "Ελληνες; Caecil. ap. Tusc. 4, 68: deum qui non summumputet j 46

716

26 66 Aer autem,1 ut Stoici disputant, interiectus inter mare et caelum Iunonis2 nomine consecratur, quae est soror et coniunx 3 1

autem add. Β

2

iunonis add. A

aut stultum aut rerum esse imperitum·, Aug. C. D. 5, 8: Iovem appellant quem summum deum putant. hunc perhibeto Iovem: for the phraseology :cf. n. on Euripides, above. On this identification of aether and Iuppiter see 1, 36, n. (Iovem ... Iunonem ... Vestam); 1, 40, n. (aethera esse ... Iovem); also Aet. Ρlac. 1, 3, 20 {Doxogr. Gr.2 287), the view of Empedocles: Δία μέν γαρ λέγει τήν ζέσιν καΐ τδν αιθέρα fand parallels given by Diels ad loc., to which add Stob. vol. 1, 121, no. 11 a Wachsmuth]; Hdt. 1, 131 [of the Persians]: τόνκύκλον πάντα τοϋ ούρανοϋ Δία καλέσαντες; Eur. fr. 877 Nauck: άλλ' αίθήρ τίκτει σε, κόρα,/ Ζεύς δς άνθρώποις ονομάζεται; Enn. Epicharm. 54-56 Vahlen: istic est is Iupiter quem dico, quern Graeci vocant / aerem, qui ventus est et nubes, imber postea, / atque ex imbre frigus, ventus post f i t , aer denuo; Heraclit. Quaest. Horn. 15: τδν μέν Δία τήν πυρώδη φαμέν ούσίαν; Arnob. 3, 30; Serv. Aen. 4, 201: Iovis, qui aether est·, G. 2, 325: interdum pro luno, pro aethere Iuppiter ponitur; aliquotiens et pro aere. et pro aethere Iuppiter, Iunovero pro terra et aqua·, Aug. C. D. 4,10: Iovem, inquiunt, in aethere accipimus, in aere Iunonem; 4, 11: modo sit aether, et aerem Iunonem subterfusam desuper amplectitur. For this as a tenet of Posidonius cf. U. v. Wilamowitz, Der Glaube d. Hellenen, 2 (1932), 406, and n. 1. 66. aer, etc.: cf. Prob, in Virg. Eel. 6, 31, p. 334 Hägen: Cicero autem Αίδωνέα pro terra interpretatur, "Ηραν pro aere versa vice in libro secundo de deorum natura, aer, inquit, ut Stoici disputant ... nominatam (omitting autem, and reading quod ei similitude·, aeris [for aetheris]; illo [ for eo\). inter mare et caelum: rather than inter terram et caelum·, perhaps because air forms an easier transition between these two elements; cf. 2, 117; Firm. De Errore, 4,1: num quia aer interiectus est inter mare et caelum, effeminatis eum sacerdotum vocibus prosecuntur ?

3

coniux AB 1

Iunonis nomine: Cicero here renders the Greek popular etymology (an especial favorite with the Stoics) which connected "Ηρα and its anagram άήρ. This first appears in Parmenides and Empedocles; cf. Menand. Rhet. 1, 5, p. 337 Spengel: καΐ περί "Ηρας δτι άήρ, και Ζεύς τδ θερμόν οί γαρ τοιούτοι ΰμνοι φυσιολογικοί. καΐ χρώνται δέ τω τοιούτω τρόπω Παρμενίδης τε καΐ 'Εμπεδοκλής άκριβώς, κέχρηται δέ καΐ δ Πλάτων; Aet. Ρlac. 1, 3, 20 (Doxogr. Gr2 287). The derivation further appears in Plat. Cratyl. 404 c (cf. Theodoret, Gr. A f f . 3, 43); Diog. Babyl. ap. Philodem. De Piet. 2 c, p. 63 G omperz [as restored by R. Philippson in Hermes, 55 (1920), 277]; 16, p. 83 Gomperz (Doxogr. Gr2 549 = S.V.F. 3, 217, no. 33); Philo, De Vit. contempt. 3; De Decal. 54; De Prov. 2, p. 76 Aucher; Cornut. N.D. 3; 19; Heraclit. Quaest. Horn. 15; 25; 39; 57; Plut. De Is. et Os. 32, p. 363 d; [Vit. et Poes. Horn. 96]; Eus. Pr. Ev. 3, 3,11; 3,11, 1-4; 3,13,11; Dio Chrys. 36, 45; Max. Tyr. 26, 8; Athenag. Leg. pro Christ. 6; 22; [Clem.] Homil. 6, 9; Recognit. 10, 34; Tert. Adv. Marc. 1, 13; Diog. L. 7, 147; Arnob. 3, 30; Sallustius, De Diis, 6; Macrob. Sat. 1, 17, 15; 1, 17, 54; 3, 4, 8; Aug. C. D. 4, 10; 10, 21; Enarr. in Ps. 113, 2, 4; Serv. Aen. 1 ,78; G. 2, 325; Schol. Dan. Aen. 2, 296; I Myth. Vat. 105; Hesych. s.v. ήρα; Mart. Cap. 2, 149; Anth. Lat. no. 937, 3 Riese; Procl. in Tim. p. 297 c (p. 190 Diehl); Fulg. Mitol. 1, 36; Lyd. De Mens. 2, 8; 4, 1-2; 4, 25; Isid. Etym. 8, 11, 98; Schol. IL 1, 46; 1, 50; 1, 53; 5, 722; 15,18; 15, 189; 20, 67; 20, 70; Anecd. Gr. 2, 865-866 Bekker; Schol. Arat. p. 93 Maass; Etym. M., Etym. Gud., Orion, and Suid. s.v. "Ηρα; Eustath. in II. 1, 561; 5, 393; 5, 766; 5, 768; 5,776; 8,202; 14,161; 21,311; in Od. 23, 243; also above, 1, 36, n. (Iovem . .. Iunonem . .. Vestam); W. H. Roscher, Juno u. Hera (1875), 98; H. Flach, Gloss.

717

Ιο vis, quod < e i > 1

1

et similitudo aetheris et cum eo summa

< e i > et Hein., ei Prob, in Ecl. 6,31 ,e.tcodd.

u. Schol. z- besiod. Theog. (1876), 66; O. τήν κοινωνίαν ποτέ μέν έν τοις συστοίGruppe, Gr. Myth. u. Rel. 2 (1906) 1125, χοις όρώσι, καί καλοϋσι γάμον Ή ρ α ς και n. 4; M. P. Nilsson in Arch. f . Relig. 23 Διός, Ούρανοϋ καί Γης, Κρόνου καί (1925), 180; Pease on Virg. Aen. 4, 120, 'Ρέας· ποτέ δέ των καταδεεστέρων n. {ego). J. Whatmough, Foundations of προς τά κρείττω, καί καλοϋσι γάμον Rom. Italy (1937), 159-160, thinks it from Διός καί Δήμητρας · ποτέ δέ καί έμπαλιν the same root as Iuppiter. των κρειττόνων προς τά ύφειμένα, καί soror et coniunx: cf. II. 16, 432: λέγουσιΔιός καί Κόρης γάμον, κτλ., id., in Tim. p. 16 b (p. 49 Diehl); των έν άπορΉρην . . . κασιγνήτην άλοχόν τε; Virg. Aen. 1, 46-47: Iovisque / et soror et coniunx ρήτοις λεγομένων ιερών γάμων; ρ. 293 c (pp. 176-177 Diehl): έν τοις Έλευ[where Servius says: physici Iovem aetherem, id est, ignem, volunt intellegi, Iunonem σινίοις ίεροϊς εις μέν τον ούρανόν vero aerem, et, quoniam tenuitate baec elementa άναβλέποντες έβόων ΰε, καταβλέψαντες paria sunt, dixerunt essegermana. sed quoniam δέ εις τήν γην τό κύε, δια τούτων ώς Iuno, hoc est, aer, subiectus est igni, id est, πατρός καί μητρός τήν γένεσιν είναι Iovi, iure superposito elemento mariti traditum πάντων γινώσκοντες; ρ. 315 b (ρ. 248 nomen est]; Hor. C. 3,3, 64: coniuge me Iovis Diehl). For general discussions cf. Η. et sorore; Arnob. 3, 30; Aug. C. D. 4,10: Graillot in Daremberg & Saglio, Diet, cur tili etiam Iuno uxor adiungitur, quae dica- des antiq. 3 (1899), 177-181; F. Pfister, tur soror et coniunx ? quia Iovem, inquiunt, in Reliquienkult, 1 (1909), 367, n. 1182, and aethere accipimus, in aere Iunonem, et haec duoworks there cited; S. Eitrem in P.-W. 7 elementa coniuncta sunt, alterum superius, (1912), 478; J. E. Harrison, Themis (1912), 176; A. B. Cook, Zeus, 1 (1914), 779-780; alterum inferius\ Macrob. Somn. Scip. 1,17, 15: hinc et Iuno soror eius et coniunx vocatur. J. G. Frazer, Golden Bough, 123 (1915), est autem Iuno aer, et dicitur soror, quia isdem index, s.v. sacred marriage·, id., ed. of sermonibus quibus caelum, etiam aer procreatus Apollodorus, 1 (1921), 2, n, 1; K. Seeliest; coniunx, quia aer subiectus est caelo; Isid. ger in W. H. Roscher, Aus f . Lex. s.v. Etym. 8, 11, 69: poetae autem Iunonem Iovis Weltschöpfung (1925), 438-450; A. adserunt sororem et coniugem; ignem enim et Dieterich-E. Fehrle, Mutter Erde* (1925), aerem Iovem, aquam et terram Iunonem inter- 18, n. 0; Η. T. Fischer, Het heilig Huwepretantur; quorum duorum permixtione uni- lik van Hemel en Aarde (1929), 54-63; S. versa gignuntur. This wedlock of Juppiter Eitrem in Symb. Osloenses, 11 (1932), 1121; S. Thompson, Motif-Index of Folkand Juno—naturally Greek rather than Lit. 1 (1932), 98; A. Klinz, Ι Ε Ρ Ο Σ ΓΑItalic in origin—seems part of the larger phenomenon of the hieros gamos, which Μ Ο Σ (1933), especially 107-111 for Juppiter and Juno; id. in P.-W. Supplbd. takes many forms, of which one of the 6 (1935), 107-113 (bibliography on 113); most typical, that of the god of heaven O. Kern in P.-W. 16 (1935), 1241; F. uniting with the goddess of earth, usually Müller in Mnemos. 3 ser., 2 (1935), 46-47; in the form of rain (e.g., Lucr. 1, 250G. M. Calhoun in Am.fourn. of Philol. 60 251; 2, 992-995; Virg. G. 2, 325-327; Pervig. Ven. 3-10), was adopted both by (1939), 20, n. 45; A. B. Cook, Zeus, 3, 1 philosophers (cf. 1, 91, n. (seminane deo(1940), 307; 451-454; 3, 2 (1940), 1025rum decidisse), above) and also in the 1065; W. C. Greene, Moira (1944), 110, mysteries. Instructive is Procl. in Parn. 39; H. Nibley in CI. fourn. 40 (1945), men. 2, p. 775 Cousin: ot θεολόγοι ταΰτα 530, n. 97; C. Bailey, ed. of Lucr. 2 αίνίττονται διά των ιερών γάμων, άπ(1947), 956-958; A. J. Festugiere, La λώς μέν γαρ την όμοφυή σύζευξιν καί Revel, d'Hermes Trismeg. I 2 (1950), 358. τήν κοινωνίαν των θείων αίτιων μυσ< e i > et: of Heindorf seems a necesτικώς γάμον προσαγορεύουσι, ταύτην δέ sary emendation though it is awkward,

718 coniunctio.1 Effeminarunt 2 autem eum Iunonique tribuerunt, quod nihil est 3 eo mollius. Sed Iunonem a iuvando 4 credo nominatam. Aqua restabat et terra, ut essent ex 5 fabulis tria regna divisa.® Datum est igitur Neptuno alterum,7 Iovis ut volunt 8 1 coniuctio Ax 2 effeminauerunt BFM, effeminarent P, *effeminarunt A 4 adiuuando Aim. rec^M1 5 ex add. Μ 7 altero est om. Η · uisa A1 8 uolunt A2HPB2FM, V*NP, alterius (?)A\ alteri A2 uel uolunt V\ uolumus B1, uolum A1

8

as Mayor remarks, to have ei and eo referring to different subjects. With the thought cf. Legg. 1, 25: est igitur homini cum deo similitudo. effeminarunt: because άήρ after the time of Herodotus is grammatically masculine. For the thought cf. Heraclit. Quaest. Horn. 15: ή δέ "Ηρα μετ' αυτόν έστιν άήρ, μαλακώτερον στοιχεΐον, δια τοϋτο καΐ θήλυ; Firm. De Err ore, 4, 1: effeminarunt sane hoc elementum nescioqua veneratione commoti; Fulg. Mitol. 1, 36: Iunonem quasi aerem, unde et Era Graece dicitur ; et quamvis aerem masculum ponere debuerunt, tamen ideo sororem Iovis, quod haec duo elementa sibi sint valde consocia, ideo Iovis et coniugem, quod maritatus aer igne fervescat\ Eustath. in IL 1, 569: τον μέν άέρα έκθηλύνας τω ονόματι καί εις "Ηραν μεταθέμενος; id., in Od. 19, 540: δρα δέ καί τό αιθέρα ή άέρα θηλυκώς λεχθέν. nihil. . . mollius: cf. Eus. Pr. Εν. 5, 7, 4: Ήργ) 8' εύκελάδω μαλακή χύσις ήέρος υγρής; Eustath. in IL 11, 115: καί άήρ δέ μαλακός κατά τόν εΐπόντα τό περί Α'ίγυπτον δπου μαλακώτερος ό άήρ. sed . . . nominatam: a clause questioned by Baiter and especially by P. Stamm, De Μ. Τ. C. Lib. de D. Ν. Interpretationibus (1873), 33-35, who finds no proper antithesis which sed can introduce, for if Balbus were contrasting his own opinion with that of the Stoics— which he is not—he would be likely to emphasize the act by ego or equidem. J. Degenhart, Krit.-exeg. Bemerk. ζ· Cie. Sehr, de N.D. (1881), 65-67, defends the clause and its introducing sed on the ground that the derivation here given for Juno is taken, not from the physical element of air, but from the verb iuvare.

And if Juno were not so defined, when Saturn and Juppiter already have been, and Neptune, Dis, et al. are about to be, Juno would then constitute an exception in the list of deities. The clause is further supported by the testimony of Probus, and it should be noted that sed in it parallels 2, 64: sed ipse Probus .. . appellamus a iuvando Iovem, where, as here, its force is rather weak, like autem or δέ. Iunonem a iuvando: cf. Varr. L. L. 5, 67 :ea dieta, quod una iuvat cum love, Juno; 5, 69: ficta ab iuvando et luce luno Lueina [cf. Plut. Quaest. Rom. 77, p. 282 c: νομίζυοσιν επί, ταΐς λοχείαις καί ώδΐσι βοηΟεΤν]; Lact. Inst. 1, 11, 40: Iovem enim Iunonemque α iuvando esse dictos Cicero interpretatur; Serv. Aen. 1, 4: cum α iuvando dicta sit luno·, Donat. in Andr. 473; Mart. Cap. 2, 149: nos α iuvando Iunonem, unde et Iovem dieimus, nominemus', II Myth. Vat. 4; Fulg. Mitol. 2, 69: luno enim quasi α iuvando dicta est. In reality the word is probably connected with iuvenis and iuvencus\ cf. F. Haug in P.-W. 10 (1917), 1114-1115; A. Walde-J. B. Hofmann, Lat. etym. Wörterb.2 (1937), 731-732; also Plut. Quaest. Rom. 77, p. 282 c: τό νέον ή τό νεώτερον έμφαίνοντος τοϋ ονόματος. credo: implying uncertainty on the part of Balbus (or Cicero). ex fabulis divisa: cf. II. 15, 187-193: τρεις γάρ τ' έκ Κρόνου είμέν άδελφεοί, οϋς τέκετο 'Ρέα, / Ζεύς καί έγώ, τρίτατος δ' Άΐδης, ένέροισιν άνάσσων, / τριχθά δέ πάντα δέδασται, έκαστος δ' ίμμορε τιμής- / ή τοι έγών έλαχον πολιήν άλα ναιέμεν αίεί / παλλομένων, Άΐδης δ' έλαχε ζόφον ήερόεντα, / Ζεύς δ' έλαχ' ούρανόν εύρύν έν αίθέρι καί νεφέλησι· / γαία δ' ϊτι ξυνή πάντων καί μακρός "Ολυμπος;

719

fratri, 1 maritimum 2 omne regnum, nomenque productum, ut Portunus 3 a portu sic Neptunus 4 a nando,5 paulum primis 6 1 fratri add. P, fatri F 2 maritimum marium (marium del.) Β 4 neptun Ρ 6 a nando] arando (?)£ 1 6 primus V1 tP-B1

Plat. Gorg. 523 a: ώσπερ γαρ Όμηρος λέγει, διενείμαντο την αρχήν ό Ζεύς καΐ ό Ποσειδών και ό Πλούτων, επειδή παρά τοϋ πατρός παρέλαβαν; Anon. Hymn. Demet. {Gr. lit. Pap. 1 (1942), 408 Page), 3-10: καΐ τόν έν άθανάτοισι θεοϊς μέσατόν ποτ' εθεντο / κλήρον, τις τινα χώρον άνάξει. / πρώτω δ' ήλθε λαχεϊν πόντον βαθών άλμυροδίνη / χερσί τρίαιναν έχοντα Ποσειδαν· / Ζεύς δ' ελαχεν Κρονίδης μέγαν ούρανόν άστερόεντα / άενίαν IV εχη βασιλείαν · / Άγεσίλας δ' ίλαχεν τόν Τάρον έπεσθαι; Callim.Hymn. 1, 60: φάντο [sc. αοιδοί] πάλον Κρονίδησι διάτριχα δώματα νεϊμαι; Philodem. De Piet. 58, p. 30 Gomperz; Virg. Aen. 1, 139 [and Serv. ad loc\; Anacharsis, Ep. 9, p. 104 Hercher: οΐ έν Έλλησι ποιηταί λόγω κόσμον διανέμοντες Κρόνου παισίν άδελφοϊς λήξιν τω μέν ούρανω, τώ δέ θαλάττης, τρίτφ δέ ζόφου προσέθεσαν; [Tib.] 3, 5, 22; Sen. Rhet. Controv. 7, 1, 25; Heraclit. Quaest. Horn. 41 [allegorically explained]; Apollod. Bibl. 1, 2, 1; Ον. M. 2, 291-292; 4, 532-533; Plut. Pomp. 53, 7; [ Vit. et Poes. Horn. 2, 97; cf. Stob. vol. 1, 183 Wachsmuth]; Aristid. Or. 3, p. 32 Dindorf; 8, p. 92; Max. Tyr. 26, 7; 7; 40, 6; Menand. Rhet. {Rhet. Gr. 3, 357 Spengel); [Clem.] Recognit. 10, 19; Lact. Inst. 1, 11, 30; Donat. in Adelph. 790; I Myth. Vat. 102; Lact. Plac. in Theb. 8, 199; 8, 312; Procl. in Tim. p. 156 d (p. 56 Diehl); 297 e (p. 191 Diehl); in Cratyl. 148 (p. 84 Pasquali); 150 (p. 85); Prise. Inst. 1, 7,148 {G.L.K. 3,181); Olympiod. in Gorg. 47, 4-5 (pp. 224-226 Norwin); Schol. II. 8, 19; 15, 189; Schol. Od. 5, 422; Eustath. in II. 15,187; in Od. 4, 450. Iovis . . . fratri: A. B. Cook {Zeus, 3, 2 (1940), 1140) considers him a specialized form of Zeus. ut volunt: the ms evidence is better for this than for volumus, which Plasberg supports by the example of appellamus

3

porta

(2,64); but cf. semen esse volunt, just below. productum: in Orat. 159 of a lengthened vowel. Deduco is similarly used of one word derived from another (e.g., Plin. N.H. 25, 33; Tert. Adv. Marc. 4, 14; cf. also ductum in 3, 62, below). Portunus: cf. Ill Myth. Vat. 5, 1: Neptunum . . . quem a natando Neptunum, sicut a portu Portumnum, litteris paulum immutatis, secundum Tullium nuncupavit; also Varr. L.L. 6, 19: Portunalia dicta a Portuno, cui eo die aedes in portu Tiberino facta·, Ov. F. 6, 546-547: in partus nato ius erit omne tuo, / quem nos Portunum, sua lingua Palaemona dicet; Paul, ex Fest. p. 56 M. (p. 48 L.): Portunum . . . qui . . . deus putabatur esse portarum·, Brev. Expos, in Virg. G. 1, 437: Melicertes . . . quem Palaemonem Corinthii in Isthmo colunt, nos tri Portunum dicunt, quod portibus praesit, unde clavum tenenspingi solet; Schol. Veron. Aen. 5, 241: Portunus, ut Varro ait, deus por< tuum porta~>rumque praeses, quare huius dies festus Portunalia, quo aput veteres claves in focum ad mare institutum; hunc Graeci Palaemonem vocant. In Virg. Aen. 5, 241, and Apul. M. 4, 31, and Apol. 31, he is mentioned with sea deities. Since porta and partus are not distinct in etymology (cf. H. Usener in Rhein. Mus. 56 (1901), 22, n. 38; A. Walde, Lat. etym. Worterb} (1906), 482), the derivation may come from either or both. On the functions of this god cf. G. Wissowa in Roscher, Aus f . Lex. 3 (1909), 2785-2788. Neptunus a nando: cf. 3, 62: quoniam Neptunum α nando appellatum putas nullum erit nomen quod nan possis una litter a explicare unde ductum sit; in quo quidem magis tu mihi natare ["to be more at sea"] visus es quam ipse Neptunus·, Firm. De Errore, 17, 2: mare nantes a natando Neptunum dici voluerunt. For other etymologies (including Varr. L.L. 5, 72; Arnob. 3, 31; Isid. Etym. 8, 11, 38; 13, 7, 2) see L.

720 litteris 1 immutatis.2 Terrena autem vis omnis atque natura Diti patri 3 dedicata est, qui dives ut apud Graecos Πλούτων,4 quia et recidunt 6 omnia in terras et 6 oriuntur e terris. 7 fCuiProserpinam 8 1 Uteris Ρ Μ 2 immutis Ρ1 3 patris (?) V1N 1 pluton codd. 6 recidunt dett. Prob, in Eel. 6, 31, recidant cett. {in ras. Β) * terra set A1V2, terra sed 7 *e terris A, et tris Ρ 8 proserpinnam B1 ΗV1, terram sed P, terras set B1

Preller, Rom. Myth* (1865), 503, η. 1; P. Dietrich, De Cie. Ratione etym. (1911), 39 (who thinks that Cicero has here purposely introduced a preposterous etymology in order to ridicule it at 3, 62); S. Weinstock in P.-W. 16 (1935), 25162517; E. de Saint-Denis, Le rSle de lamer dans la poesie lat. (1935), 26, n.; G. De Voto, Tabulae Iguvinae (1937), 284. In A. Walde, Lat. etym. Worterb,1 (1906), 411, after mention of other derivations proposed, the possibility of the connection of Neptunus and nare is conceded! paulum . . . immutatis: cf. 3, 62; Lucr. 1, 911-914: atque eadem paulo inter se mutata creare / ignes et lignum ? quo pacto verba quoque ipsa / inter se paulo mutatis sunt elementis, / cum ligna atque ignes distincta voce notemus·, Varr. ap. Gell. 3, 16, 10: parca . . . immutata una littera a partu nominata; Paul, ex Fest. p. 13 M. (p. 12 L.): avus. . . a Graeco vocabulo, quod ut apud eos πάππος, mutatis quibusdam litteris·, Aug. C.D. 18, 5: una littera, ut fieri adsolet, commutata Serapis dictus est [i.e., from Sorapis]; and other cases in Ties. Ling. Lat. 7 (1937), 513, 37-53. Cf. also Plat. Cratyl. 399 a; 414 c; 418 a. terrena . . . terris: quoted by Prob, in Eel. 6, 31, p. 334 Hägen [reading recidunt]·, also see Firm. De Errore 17, 2: terrenam vim omnem atque naturam Ditem patrem dicunt, quia haec est natura terrae ut et recidant in earn omnia et rursus ex ea orta procedant, quae res opulentiam terrae divitiasque monstravit. vis . . . atque natura: cf. 1, 49, and n. (vim et naturam deorum); 1, 122; and often in Cicero's other works. Diti patri: cf. R. Peter in Roscher, Ausf. Lex. 1 (1890), 1179-1188, for the forms of his name (JDis or Ditis), to which pater is added, as to that of Jove,

Mars, and others of the older Roman gods. qui dives: cf. Tib. 3, 3, 38: dives . . . Orcus·, E. Wüst in P.-W. 21 (1951), 992. This etymology well illustrates the theory of R. Reitzenstein {Μ. T. Varro u. Iohannes Mauropus von Euchaita (1901), 35-37) that many Latin etymologies were imitations or translations of the Greek, made chiefly by Aelius Stilo and his school rather than by Varro. Thus Dis: dives = Πλούτων: πλοΰτος; cf. A. Walde-J. B. Hofmann, Lat. etym. Wörterb? (1938), 355. Quintil. Inst. 1, 6, 34, cites this as an example of an etymology κατ' άντίφρασιν: ludus quia sit longissima a lusu, et Ditis quia minime dives. For Pluto and πλοϋτος however, cf. Plat. Cratyl. 403 a: τό δέ Πλούτωνος, τοϋτο μέν κατά την τοΰ πλούτου δόσιν, δτι έκ της γης κάτωθεν άνίεται ό πλοϋτος, έπωνομάσθη (cf. Procl. in Cratyl. 154 and 164 (pp. 87 and 90 Pasquali)); Soph. O.T. 30; Cornut. N.D. 5: Πλούτων δέ έκλήθη διά τό πάντων φθαρτών δντων μηδέν είναι ό μή τελευταΐον εις αύτον κατατάττεται καΐ αύτοΰ κτήμα γίνεται; Stat. Theb. 2, 49; Iambi. Vit. Pyth. 122-123 [Hades so called because the underworld beings ταΐς συνεχέσι χοαΐς καΐ τοις έπιφορήμασι και τοις μετά μεγάλης δαπάνης έναγισμοΐς χαίρουσιν]; Porphyr, ap. Eus. Pr. Εν. 3, 11, 28: της δ' αδ γεωργικής αύτοΰ δυνάμεως, καθ' ήν αί δόσεις τοΰ πλούτου, σύμβολον ό Πλούτων; I Myth. Vat. 108; II Myth. Vat. 10; Firm. De Errore, 7, 1; Etym. M. s.v. Πλοΰτος. The god Plutus is similarly explained as named for the wealth arising from the soil; cf. Diod. 5, 77, 1. recidunt... oriuntur: cf. Tusc. 5, 10: unde omnia orerentur quove reciderent·, Aesch. Choeph. 127-128: γαΐαν αύτήν, ή τά πάντα τίκτεται / θρέψασάτ' αδθιςτώνδε κϋμα

721 (quod Graecorum nomen 1 est, ea enim est 2 quae Περσεφόνη3 Graece 4 nominatur)—frugum semen esse volunt absconditamque quaeri a matre fingunt. 67 Mater autem est a gerendis frugibus 1

codd.

nomen {del.) nomen Ν 4 grece add. Μ

2

est ** ea B, ea enim est om. HG

λαμβάνει; Pacuv. 91-93 Ribbeck [ap. Dip. 1,131, where see Pease's n. on quicquid, etc.; of the aether]: quicquid est hoc, omnia animat, format, alit, auget, creat, / sepelit recipitque in sese omnia, omniumque idem est pater, / indidemque eadem aeque oriuntur de integro atque eodem occidunt·, Varr. L. L. 5, 66: Dis pater dicitur qui est coniunctus terrae, ubi omnia oriuntur aborimtur·, Ον. M. 10, 17-18: ο positi sub terra numina mundi, / in quem reccidimus, quicquid mortale creamur; Firm. De Errore, 17, 2 (quoted on terrena . . .terris, above); also F. Küster, Die Schlange in d. gr. Kunst u. Rel. (1913), 62, n. 1. f cui Proserpinam: so the good mss, with Η reading cui Proserpina·, neither appearing possible of cure save by rather speculative emendations; cf. Plasberg's note. Yet Mayor compares 3, 55: Apollineta eum [sc. natum ferunt]. Firm. De Errore, 17, 3, continues to borrow from our passage: frugum substantiam volunt Proserpinam dicere, quia fruges hominibus cum seri coeperint prosunt. Cicero interrupts his etymological series by Proserpina, for whose name he offers no explanation, save to equate it with Persephone. Varr. L. L. 5, 68, remarks: dicta Proserpina quod haec ut serpens modo in dexteram modo in sinisteram partem late movetur. serpere et proserpere idem dicebant; cf. Arnob. 3, 33 : quod sata in lucem proserpant cognominatam esse Proserpinam·, Varr. ap. Aug. C.D. 7, 20: a proserpendo Proserpina dicta; III Myth. Vat. 7, 1: Proserpinam vero quasi segetem voluerunt, id est, per terram radicibus proserpentem·, O. Gruppe, Gr. Myth. u. Rel. 2 (1906) 869, n. 3. For the relation of the names Persephone and Proserpina cf. J.B. Carter in Roscher, Ausfuhr. Lex. 3 (1909), 31413142; A. Carnoy in Mel. Bide^ (1934), 74-77. The Greek name also and its

3

persefone

variant form Pherephatta caused speculation; e.g., Plat. Cratyl. 404 c-d; Cornut. N.D. 28, p. 55 Lang; Porphyr. De Abst. 4, 16. frugum semen: cf. Van., ap. Aug. C. D. 7, 20: banc ipsam dicit significare fecunditatem seminum, quae cum defuisset quodam tempore eademque sterilitate terra maereret·, Plut. De Is. et Os. 67, p. 377 d: Φερσεφόνην δέ φησί που Κλεάνθης τό διά των καρπών φερόμενον και φονευόμενον πνεϋμα [cf. 40, ρ. 367 c]; Schol. Arat. 150 (pp. 365-366 Maass): αύτήν γαρ είναι τούς καρπούς καΐ την μητέρα τήν γην; Arnob. 5, 32: qui raptam Dite a patre Proserpinam dicit non ut reris in turpissimos adpetitus viraginem dicit raptam, sed quia glebis occulimus semina isse sub terras deam\ 5, 37: quid accidit, quaero, ut in aliud subito converteretur historia, semen Proserpina diceretur, ut quae virago iamdudum florum in lectionibus habebatur postquam . . . significationem habere sementis·, R. Foerster, Der Raub u. d. Rückkehr d. Persephone (1874), 26; L. Malten in Archiv}. Rel. 12 (1909), 284312. In Porphyr. De Antro, 16, she is called φύλακι καρπών; cf. Ο. Gruppe, I.e.

absconditamque quaeri: cf. 2 Verr. 4, 106: quam cum investigare et conquirere Ceres vellet dicitur inflammasse taedas its ignibus qui ex Aetnae vertice erum punt; quas sibi cum ipsa praeferret orbem omnem peragrasse terrarum·, Horn. Hymn. Demet., passim; Cornut. N. D. 28, p. 54 Lang: άρπάσαι 8' ό "Αιδης τήν θυγατέρα της Δήμητρος έμυθεύθη διά τον γινόμενον έπΐ χρόνον τινά των σπερμάτων κατά γης άφανισμόν. προσεπλάσθη δ' ή κατήφεια της θεοϋ και ή διά τοϋ κόσμου ζήτησις; Aristid. Or. 19, p. 416 Dindorf: κόρην τήν Δήμητρος άφανή γενέσθαι χρόνον ίστιν δν, Δήμητρα δ' έπέρχεσθαι γην πασαν καΐ θάλατταν ζητούσαν τήν θυγατέ-

722 Ceres 1 tamquam geres, casuque prima littera 2 itidem immutata ut a Graecis, nam ab illis quoque Δημήτηρ3 quasi γη μήτηρ 4 nominata 5 est. Iam qui magna verteret Mayors, 6 Minerva autem 1 caeres AM 2 litera PM β maiors Β 1 ninata Β

3

demeter codd.

p a ; Max. Tyr. 23, 5 : δψέ μέν Δ η μ ή τ η ρ γεωργεϊ μετά πολλήν πλάνην; D i o m e d . Art. gram. 3 (G. L.K. 1, 477); Theodoret, Gr. Äff. 7 , 9 ; Lact. Plac. in Theb. 2 , 3 8 2 ; 7, 4 1 1 ; L i b a n . Or. 1 4 , 3 0 ; F u l g . A f ö o / . 1, 4 2 ; Z e n o b . Cent. 1, 7 (Paroemiogr. Gr. 1, 3, and parallels in v. Leutsch and Schneidewin's n.).

67. Ceres tamquam geres: tamquam

corresponds to quasi just b e l o w ; cf. A u g . Serm. 46, 36: sodales quasi edales; also the use of οίον (e.g., Philodem. De Piet. 16, p. 83 G o m p e r z ) or οιονεί (e.g., Cornut. N.D. quoted below). With the etymol o g y cf. 3, 52: si est Ceres agerendo (ita enim dicebas); 3, 6 2 : Ceres a gerendo; E n n . Epkharm. 50 Vahlen ap. Varr. L. L. 5, 6 4 : Terra Ops . . . quae dat cibaria, ut ait Ennius, quae quod gerit fruges, Ceres, antiquis enim quod nunc G C [cf. 5, 101: cervi quod magna cornua gerunt, gervi, G in C mutant ut in multis·, 5, 125: a gerendo cartibulum potest dictum[. A more plausible s t y m o l o g y is found in Serv. G. 1, 7 : Ceres a creando dicta [cf. Brev. E x p o s , and P r o b u s o n the same line]; for others cf. I Myth. Vat. 112; II Myth. Vat. 1 5 ; A . Walde-J., B . H o f m a n n , Lat. etym. Wörterb? (1938) 204-205, w h o connect it with *ker-, *kere, " g r o w , " " m a k e g r o w , " " n o u r i s h , " and with the verbs creo and cresco (cf. also G . Wissowa in P.-W. 3 (1899), 1970).

littera . . . immutata: cf. 2, 66: pau-

lum primis IUteris immutatis.

Δημήτηρ q u a s i Γ ή μήτηρ: cf. 1, 40, n.

{terram ... Ceres)·, D i o d . 1, 12, 4 (Orph. fr. 302 K e r n ) : Γ η μήτηρ πάντων, Δ η μ ή τ η ρ πλουτοδότειρα; 3, 62, 7 : καθόλου γαρ ύπό των αρχαίων ποιητών και μυθογράφων την Δήμητραν γην μητέρα προσαγορεύεσθαι; Cornut. Ν. D. 28, ρ. 52 L a n g : Δήμητραν οιονεί γην μητέρα; Sext. E m p . Adv. Phys. 1 , 1 8 9 : ή γάρ Δημήτηρ, φασίν, ούκ άλλο τί έστιν ή Γ ή μήτηρ; Theodoret, Gr. Ä f f .

4

gemeter codd.

5

*nom-

3, 4 4 : Δήμητρα 8έ την γην καί αυτός καΐ Όρφεύς καί άλλοι προσονομάζουσιν, ώς δη μητέρα οδσαν; Procl. in Tim. 15 c (p. 47 Diehl): πάντων γάρ ή Γ ή μήτηρ, ών ό ουρανός πατήρ; Suid. s.v. Δημήτηρ · οιονεί γ η μήτηρ τις οδσα; Etym. Μ. s.v. Δημήτηρ · παρά τό γ ή καί τό μήτηρ, γημήτηρ τις οδσα· καί τροπή τοϋ γ είς δ ; Etym. Gud. s.v. Δημήτηρ · ή θεός, γημήτηρ τίς έ σ τ ι ; Eustath. in II. 9, 475: τό Δ η μ ή τ η ρ δ έστι γή μήτηρ άλληγορικώς [cf. 14, 3 2 6 ; id., in Od. 1, 293]; Ο . K e r n in P.-W 4 (1901), 2713 (who accepts this derivation); Η . Diels in Festschr. T. Gomper^ dargebracht (1902), 1-15 (accepting i t ) ; H . Dieterich, Mutter Erde (1905), 7 0 ; 118; Ο . G r u p p e , Gr. Myth. u. Re/. 2 (1906), 1164-1165; L . Malten in Archiv f . Rel. 12 (1909), 299, n . ; S. Eitrem in P.-W. 1 (1912), 4 7 3 ; J . G . Frazer, Golden Bough, 7 3 (1914), 40, n. 3 (and w o r k s there cited); F . Altheim, Terra Mater (1931), 120; A . Carnoy in Mel. Bidez (1934), 71-74 (accepting the etymology). Y e t various scholars think Demeter is not Mother Earth but a g o d d e s s of vegetation and of grain in particular (cf. Plat. Cratyl. 404 b ) ; e.g., J . E . Harrison, Prolegom. to the Stud, of Gr. Rel. (1903), 2 7 1 ; M . P. Nilsson in Arch. f . Rel. 32 (1935), 79-141; T . W. Allen, W. R . Halliday, and Ε . E . Sikes, The Homeric Hymns2 (1936), 114-115; M . P. Nilsson, Gr. popular Rel. (1940), 2 4 ; 50-55; cf. also W. C. Greene, Moira (1944), 50, n. 9 ; id., in CI. Philol. 41 (1946), 105, and nn. 1-2. T h a t there was a tradition, however, connecting D e meter with the earth is s h o w n by E u r . Bacch. 275-276; Philo, De Decal. 5 4 ; Artemid. Onirocr. 2, 3 9 ; Plotin. Enn. 4, 4, 3 0 ; Firm. De Errore, 17, 3 ; Procl. in Eucl. Defin. 30-34, p. 173 Friedlein, i a m : transitional; cf. 1, 30, n. (Jam). q u i m a g n a verteret: for greater likeness in f o r m Heindorf suggested vorteret,

723 quae vel minueret vel minaretur.1 27 Cumque in omnibus rebus vim haberent 2 maxumam prima et extrema, principem in sacrificando Ianum esse voluerunt, quod ab eundo 3 nomen est duc1

minaretur] minueretur F2M

2

habere VN

3

habeundo A

but for this there is no ms authority. For Minerva are found in Arnob. 3, 31; / the thought cf. 3, 62: Mavors quia magna Myth. Vat. 124. For modern ones cf. G. vertit·, Firm. De Errore, 17, 3: ex bellorum Wissowa in Roscher, Ausführ. Lex. 2 casibus Mavors nomen accepit, quad magna (1897), 2982-2983; Α. Walde, Lat. etym. vertat. P. Dietrich, De Cie. Rat. etym. Wörterb.1 (1906), 386; F. Altheim in (1911), 39, thinks this etymology savors P.-W. 15 (1932), 1785-1786. It is proof Aelius Stilo, for Varr. L.L. 5, 73, bably related to μένος, mens, and memini; gives a different one: Mars ab eo quod ma- cf. Athena as a goddess of the mind ribus in bello praeest [repeated by later (Cornut. N. D. 20, init.); an older form writers]. T. Mommsen (Unterital. Dial. was Menerva (cf. Quintil. Inst. 1, 4, 17). (1850), 276) and R. Stark {Arch. f . Re/. cumque haberent: where the present 35 (1938), 146) see in this etymology a might be expected, of a general truth; possible allusion to apotropaic power in but the tense seems influenced by the Mars (Averruncus); cf. A. Marbach in main verb voluerunt. Goethe compares P.-W. 14 (1930), 1921. For the various 2, 80: cum satis docuerimus ... videremus forms of the name of Mars (Mavors, Ma. . . inessent·, Tusc. 1, 1. cum .. . continereniers, Marmar, etc.) see W. H. Roscher in tur . .. putavi. Ausführ. Lex. 2 (1897), 2436-2438; P. prima et extrema: suggesting the Kretschmer in Kuhns Zeitschr. 38 (1902), effects upon actions arising from omens 130; O. A. Danielsson in Sertum philol. at their beginnings or endings; for beC. F. Johansson oblatum (1910), 81 (not ginnings cf. Pease on Div. 1, 65, n. seen by me); B. Maurenbrecher in Arch, {cum exirem domo)·, 1, 102, η. {faverent f . lat. Lex. 8 (1893), 290-291; A. Mar- Unguis)·, Hor. Ep. 1, 2, 40: dimidium facti bach, op. cit., 1920-1922; M. Nacino- qui coepit habet·, Ον. F. 1, 178: omnia vich, Carmen Arvale, 1 (1933), 115-181; principiis . .. inesse solent·, also Soph. fr. 2 (1934), 30-40; E. Norden, Aus. altröm. 831 Pearson: έργου δέ παντός, ήντιςάρχηται καλώς, / καΐ τάς τελευτάς εικός Priesterbüchern (1939), 136, η. 2 (Mavors: Mars = mavolo·. malo) \ 225, η. 1. On the έσθ' ούτως έχειν [and many parallels in etymology of Mars and Mavors cf. A. Pearson's note]. Walde, Lat. etym. Wörterb.1 (1906), 370principem . . . Ianum: from Janus 371. Qui. . . verteret is a relative clause as a god of doors and entrances {ianuae\ expressing cause. yet see below) his transition to a god of vel minuerit vel minaretur: cf. 3, 62: beginnings was not difficult; cf. W. H. Roscher, Hermes d. Windgott (1878), 122, Minerva quia minuit aut quia minatwr·, Paul, ex Fest. p. 123 M. (p. 109 L.): Minerva η. 473; id., Ausführ. Lex. 2 (1890), 36-40; dicta quod bene moneat. banc enim pagani pro G. Wissowa, Rel. u. Kult. d. Römer2 (1912), 109; O..Huth,/ πρόνοιαν 265 c: τό την φύσιν αύτά γενναν άπό είναι · εί γάρ τις τί> προνοεϊν περιέλοι τοϋ τίνος αιτίας αύτομάτης καί όίνευ διανοίας θεοϋ, άνήρηκε καί ήν £χομεν περί αΰτοϋ φυούσης. έννοιαν, δι' ήν καί τό είναι αύτόν ύποvi magna: cf. Tim. 48, where it transλαμβάνομεν; Lact. De Ira, 4, 4: et quae lates βία. But here, as Schoemann remaior, quae dignior administratio deo adsig-marks, it probably means "with great nari potest quam mundi gubernatio, quam curaforce" rather than "by (some other) viventium maximeque generis humani, cut great force." omnia terrena subiecta sunt ? incitata: cf. Tim. 20: caelo ... volubili maiora vi praeditum quam deus: so et in orbem incitato. The verb is probably Lambinus, for the deos of the mss, though middle: "acting powerfully." it is possible that the ms reading is textu77. non est igitur: note the infeally right even if grammatically wrong, rential sequence: non est igitur ... ab eo and that Cicero confused the two per- igitur ... nulli igitur ... omnem ergo, with

747

deorum 1 praepotens neque excellens, si quidem ea subiecta est ei 2 vel necessitati3 vel naturae qua caelum, maria, terrae regantur. Nihil est autem praestantius deo; ab eo igitur mundum 4 necesse est regi 5 ; nulli 6 igitur est 7 naturae oboediens aut subiectus deus 8 ; omnem ergo regit ipse naturam. Etenim si concedimus intellegentes esse deos, concedimus etiam providentes et rerum quidem maxumarum. Ergo utrum ignorant quae res maxumae sint quoque eae9 modo tractandae ettuendae, an vim non habent qua 1 0 1 deorum om. deft. Rom. Ven. 2 ei] ea B1 3 necessitate Nl 4 mundun5 regi necesse est Lact. Inst. 1, 5, 24 \ Salv. 1,1,4 7 est dum V ' i n ulli B1 8 deos Β1 β eaee V1, esse N, haec Μ 10 qui A om. Salv., I.e.

which Mayor compares 2, 56-57: nulla igitur ... caelestem ergo ... baud ergo ... Zeno igitur. We have here the seeds of the famous tetralemma; cf. 3,92, n. (aut nescit, etc.). natura deorum: a periphrasis for dei. praepotens: cf. 2,4: praesentem ac praepotentem deum; Div. 2, 42: praepotentem Iovem; Legg. 1, 23: praepotenti deo. ea: pleonastic; cf. 2, 27. vel necessitati vel naturae: cf. Div. 1, 125: ut Posidonius facit, a deo ... deinde a fato, deinde α natura vis omnis divinandi (and Pease's n. on a deo); Aet. Ρlac. 1, 28,5 (Doxogr. Gr.2 324): Ποσειδώνιος . . . πρώτον μέν γαρ είναι τόν Δία, δεύτερον δέ την φύσιν, τρίτον δέ τήν είμαρμένην. Μ. van den Bruwaene, La theo!, de Cie. (1937), 100 (cf. 223, n. 1) remarks that for the atomistic philosophers these terms are essentially equivalent. For Stoic identifications of fate with God cf. 1,39; Ac. 1, 29; Sen. N.Q. 1, praef. 3: ipse est enim necessitas sua; 2, 45,1: vis ilium fatum vocare, non errabis. Other views, however, represent necessitas as stronger than the gods; e.g., Plat. Legg. 5, 741 a: άνάγκην δέ ούδέ θεός είναι λέγεται δυνατός βιάζεσθαι; cf. Paroem. Gr. 1, p. 60, no. 9, and the notes of von Leutsch and Schneidewin. qua . . . regantur: cf. Boeth. Cons. 2, poet. 8, 28-30: ο felix hominum genus, / si vestros animos amor / quo caelum regitur regat. nihil e s t . . . ipse naturam: quoted by Lact. Inst. 1, 5, 24 [omitting autem, and

reading regi necesse est]; Salvian, De Gub. 1, 1, 4. Lact. Epit. 4, 3, paraphrases, citing the views of several philosophers, and summarizing: cum hi omnes et quid sit deus definire temptaverint et ab eo solo regi murtdi adfirmaverint nec Uli subiectum esse naturae, cum ab ipso sit omnis natura generata. With the thought cf. 1, 45: praestans deorum natura·, 1, 47; 1, 121: optimam et praestantissimam naturam dei; Boeth. Cons. 3, pr. 10: cum nihil deo melius excogitari queat, id quo melius nihil est bonum esse quis dubitet? etenim: continuative, like porro; cf. 2, 16, n. {etenim)·, 2, 42, n. (etenim); Madvig on Fin. 1, 3. etiam providentes: but other philosophers, like Aristotle and the Epicureans, would not grant this. ergo utrum: J. S. Reid (ap. Mayor) thinks that Cicero supposes his opponent to hesitate in drawing the desired conclusion from et rerum quidem maxumarum, namely that the gods administer the universe, and so offers the choice of alternatives to be first eliminated, that they are lacking either in knowledge of the relative importance of things or in full power to support their knowledge. For ergo introducing a contrary argument in the form of a question Schoemann compares Tusc. 1, 31; 2, 39. tractandae et tuendae: an alliterative couplet not listed by E. Wölfflin, Ausgew. Sehr. (1933), 277, though other such couplets with tueri are noted. 48

748 tantas res sustineant et gerant? 1 At et ignoratio rerum aliena naturae 2 deorum est, et sustinendi muneris propter inbecillitatem difficultas minime cadit in maiestatem deorum. Ex quo efficitur id quod volumus, deorum Providentia mundum administrari. 31 78 Atqui necesse est, cum sint di, si modo sint 3 (ut profecto sunt),4 animantis esse, nec solum animantis sed etiam rationis 6 compotes 6 inter seque 7 quasi civili conciliatione et societate coniunctos,8 unum mundum ut communem rem 9 pu1 gerant in ras. V, generant BlM1 2 alienatura A1 3 modo sunt dett. Walk. 5 rationes B1 6 competes A1V1, computes(?)-S1 7 que profecto sint F1 8 coniuctos A1 9 rem p. BF, r.p. VNM, p.p. A om. Ν

4

aliena naturae deorum est: cf. Div. 2, 105: negant id esse alienum maiestate deorum·, 2, 135: somnia minime consentanea maiestati deorum·, and for this use of alienus Reid on Fin. 1,11. propter inbecillitatem difficultas: cf. 1, 52, n. (laboriosissimum). cadit in: cf. 1, 95: in solem ... cadere non potest·, Div. 2, 18: ne in deum quidem cadere videatur·, 2, 125: horum neutrum in deum cadit·, Pro Sull. 75; Pro Reg. Deiot. 16; Att. 13, 19, 5. maiestatem: as applied to the gods cf. Div. 1, 82; 2, 105 and 2, 135 [both quoted above]; Ac. 2, 120: divina aliqua sollertia, emus quidem vos maiestatem deducitis usque ad apium formicarumque perfectionem·, other cases, pagan and Christian, cited by B. Kubier in P.-W. 14 (1928), 543; more fully in Thes. Ling. Lat. 8 (1936), 152-154; cf. also H. Wagenvoort, Imperium (1941), 117-121; A. D. Nock in Am. Journ. of Philol. 65 (1944), 103, who observes that Plin. Paneg. 4, contrasts tnaiestas and humanitas. ex quo efficitur: cf. 2, 42, n. {ex quo efficitur). 78. atqui: Mayor distrusts an adversative here and suggests atque, but Plasberg compares 2, 18; Fin. 5, 34. See also the instances in Thes. Ling. Lat. 2 (1906), 1089-1090. si modo sint (ut profecto sunt): for sint most editors, following deteriores of Walker, read sunt, yet in view of the in-

fluence of the main clause (necesse est ... animantis esse) and of cum sint just before it I retain sint; cf. 3, 70: quos videmus si modo ulli sint [deteriores read sunt] esse perpaucos', 3, 71: habemus, si modo habemus·, Div. 1, 1: magnifica quaedam res et salutaris, si modo est ulla\ Rep. 3, 4: sint nobis isti qui de ratione vivendi disserunt magni homines, ut sunt\ 3, 12: quae est una, si modo est; O f f . 3,117: quamvis ... dicat Epicurus, sicuti dicit·, Fam. 13, 64, 2: si te fautore usus erit, sicuti profecto et utetur et usus est; and P. Parzinger, Beitr. Kenntnis d. Entwickl. d. cic. Stils (1910), 99, cites about 60 cases in Cicero of this type of expression. profecto: "certainly," as in 1, 5; cf. Seyffert and Müller on Am. 2. animantis . . . animantes: the shift of form in the first is possibly to avoid the collocation es. rationis compotes: cf. 2, 22: compotem ... rationis ... compotes ... rationis. inter seque: cf. 1, 121, n. (inter se ab aliis alii). civili conciliatione: cf. O f f . 1, 149: communem totius generis hominum conciliationem et consociationem; and for such phrases to express "society" see H. Bolkestein, Wohltätigkeit v. Armenpflege im vorchristl. Altertum (1939), 310. societate coniunctos: cf. Legg. 1, 16; 1, 23: lege quoque consociati homines cum dis putandi sumus; 1, 28: hominum ... socie-

749 blicam atque urbem aliquam regentis.1 79 Sequitur 2 ut eadem sit in iis 3 quae 4 humano in genere ratio, eadem Veritas utrobique sit eademque lex, quae est recti praeceptio pravique 5 depulsio. Ex quo intellegitur prudentiam quoque et mentem a deis ad homines pervenisse (ob eamque causam maiorum 6 institutis 7 Mens, Fides, Virtus, Concordia consecratae et publice 8 dedi1 regentes -δ2 2 sequitur in ras. Β 3 iis HBF, hiis C, his VNM 5 paruique Μ1 6 maiorum A1 V1 7 institutes B1, instructis quae]quam-δ1 8 publicae B 1 M1

4

tatem coniunctionemque; O f f . 1, 17; societas hominum coniunctioque (so 1, 50); 1, 158: ad coniunctionem hominum et ad societatem tuendam\ Ac. 1, 21: coniunctum cum hominibus communi quadam societate. The Epicureans liken gods to men in their physical forms, the Stoics in their social relations. unum mundum, etc.: cf. 2, 17, n. (an); 2, 154, n. (domus aut urbs utrorumque); Fin. 3, 64: mundum autem censent regi numine deorum, eumque esse quasi communem urbem et civitatem hominum et deorum. This one world of the Stoics is contrasted with the countless universes of the Epicureans. 79. sequitur ut: cf. 2, 43; 2, 81; 3, 70. eadem . . . ratio: cf. M. O. Lijcu, Fit. sur la langue de la philos. morale cheζ Cie. (1930), 131-140 on the λόγος. For the presence of ratio in the gods cf. 2, 54; 2, 133; 3, 38; Legg. 1, 23: quoniam nihil est ratione melius eaque est et in homine et in deo, prima homini cum deo rationis societas; inter quos autem ratio, inter eosdem etiam recta ratio et communis est; quae cum sit lex, lege quoque consociati homines cum dis putandi sumus; Aesop, 57 (1, 127-128 Chambry): άνεπαίσθητος ε! της δωρεάς, καίτοι τοϋ μεγίστου τετυχηκώς · λόγον γαρ £χεις λαβών, δς παρά θεοϊς δύναται και παράάνθρώποις; Sen. Ep. 66,12: ratio autem nihil aliud est quam in corpus humanum pars divini spiritus mersa; Arr. Epict. 1, 9, 5: τα λογικά, δτι κοινωνεΐν μόνον ταϋτα πέφυκεν τω θεω της συναναστροφής κατά τόν λόγον έπιπεπλεγμένα; Dio Chrys. Or. 36, 38: δδε μεν οδν ό των φιλοσόφων

λόγος . . . μεταδιδούς νόμου καί πολιτείας ού τοις τυχοϋσι των ζφων άλλ' δσοις μέτεστι λόγου καί φρονήσεως. eadem Veritas: cf. 3, 38: qualem autem deum intellegere nos possumus nulla virtute praeditum·, Legg. 1, 25: iam vero virtus eadem in homine ac deo est neque alio ullo in genere praeterea\ Themist. Or. 2, p. 27 c Hardouin: οί φάσκοντες είναι την αυτήν άρετήν καί άλήθειαν άνδρός και θεοϋ. eadem lex: cf. 1, 36: naturalem legem ... vim obtinere recta imperantem prohibentemque contraria·, 2, 122; Legg. 1, 18: si modo ... lex est ratio summa insita in natura, quae iubet ea quae facienda sunt prohibetque contraria. ex quo intellegitur: cf. 2, 77: ex quo efficitur. a deis ad homines pervenisse: cf. 2, 18; Legg. 1, 24: animum esse ingeneratum a deo; Tusc. 1, 66: nec invenietur umquam unde ad hominem venire possint nisi a deo\ yet see Cotta's statement (3, 86) that virtutem autem nemo umquam acceptam deo rettulit. maiorum institutis: cf. 1,30; 2, 60, n. (maioribus nostris); 3, 5; Div. 2, 148: maiorum instituta tueri sacris caerimoniisque retinendis sapient is est; Tusc. 1, 2; 4, 1; Rep. 3, 6; 5, 1; O f f . 1, 116. Mens, Fides, Virtus, Concordia: cf.

2, 61.

consecratae et . . . dedicatee: cf. G. Wissowa in P.-W. 4 (1901), 897, for many examples of dedico used with consecro; H. Wagenvoort, Rom. Dynamism (1947), who thinks dedicatio is by magistrates cum imperio, consecratio by pontifices.

750 catae sunt; quae qui convenit penes deos esse 1 negare cum eorum augusta 2 et sancta simulacra3 veneremur; quod si inest in hominum genere mens, fides, virtus, concordia,4 unde haec in terram nisi 6 ab superis 6 defluere potuerunt?), cumque sint in nobis consilium, ratio, prudentia, necesse est deos haec ipsa habere maiora, nec habere 7 solum sed etiam his uti 8 in 9 maxumis 1 0 et optumis 11 rebus. 80 Nihil autem12 nec maius13 nec melius mundo; necesse est 14 ergo eum 1 5 deorum consilio et Providentia administrari. Postremo cum satis docuerimus16 hos 17 esse deos quorum insignem vim et inlustrem faciem videremus, solem dico et lunam et vagas stellas et inerrantes et caelum et mundum ipsum et earum rerum vim quae inessent in 1 8 omni mundo cum magno usu et 1 esse in ras. Β 2 agusta Β1 3 simulachra Μ 4 Post concordia uerba con5 nisi] si Β1 6 ab his superis BFM secratae et publice dedicatae sunt del. Ν 7 maiora nec habere add. Ν 8 ut V^B1 9 in add. A 10 maxumus Β1 11 obtimis BF 12 autem est V*, autem esse Ν 13 magis B1 14 *est F 15 eum ι β docueririnus A1 17 eos Ν 18 in om. A add. Β

qui convenit: cf. 2, 87: qui igitur convenit·, for other cases cf. H. Merguet, Lex. χ. d. phil. Sehr. Cie. 3 (1894), 285. eorum: referring not to deos but to quae. augusta et sancta: cf. 1, 119, n. (sanctum); 2, 62, n. (auguste sancteque); 3, 53: auguste ... sancteque; H. Wagenvoort, op. cit. 12-14 (augustus = "increased in sacredness"). haec: though the four preceding nouns are feminine; cf. Reid on Ac. 2, 43. For the thought cf. 3, 86, n. {nemo ... accept am deo rettulit). ab superis: the stars; cf. Rep. 6,15: Usque [sc. hominibus\ animus datus est ex Ulis sempiternis ignibus quae sidera et stellas vocatis. consilium, ratio, prudentia: cf. 2, 54: mente, ratione, consilio·, 2, 79; 2, 147; Rep. 3, 28, for the combination of these three nouns. M. van den Bruwaene in L'antiq. class. 8 (1939), 150, thinks Cicero does not strongly differentiate between consilium and ratio; cf. the use of mentis and consilii in Div. 1, 61. haec ipsa habere maiora: a fortiori·,

cf. 2, 30: in ea parte igitur in qua mundi inest principatus haec inesse necesse est, et acriora quidem atque maiora; 2, 39: quanto igitur in mundo facilius·, Sext. Emp. Adv. Phys. 1, 23; 1, 45-46. Cf. [Clem.] Recogn. 8, 34: si enim naturam irrationabilem putant, stultissimum est rationabilem facturam ab irrationabili factore progredi. 80. nihil . . . melius mundo: cf. 2, 45, n. {mundo ... nihil ... melius); 2, 76, n. (nihil ... praeclarius mundi administration) ; and, for the omission of est, 2, 30, n. ( p e r l u c i d i o r ) . cum satis docuerimus: 2, 39-44. insignem . . . et inlustrem: note the alliterative pair of adjectives. caelum: = aether; cf. Pacuv. in 2, 91, below; also 2, 101: caeli complexus qui idem aether vacatur. mundum ipsum: cf. 1, 37: ipsum mundum deum dicit esse (sc. Zeno); 2,28. cum magno usu: cf. 1, 38, n. {in quibus . . . utilitas)·, 2, 60, n. {utilitatem)·, 2, 62, n. {utilitatem); and for the use of cum cf. 2, 101: cum admirabilitate maxima. in omni mundo: cf. Reid on Ac. 1, 28.

751 commoditate generis humani, efficitur omnia regi 1 divina mente atque prudentia. Ac de prima quidem parte satis dictum est. 32 81 Sequitur ut doceam omnia subiecta esse naturae, eaque 2 ab ea pulcherrime 3 geri.4 Sed quid sit ipsa natura explicandum est ante breviter, quo facilius id quod docere volumus intellegi possit. Namque alii naturam esse censent vim quandam sine ratione cientem 5 motus in corporibus necessarios,6 alii autem vim participem rationis atque 7 ordinis tamquam via progredientem 4

1 regi add. m. rec. Β 2 ea*que Ν 3 pulcherrimae V1B1{?), pulcherime M1 6 scientem Ν β necessarius A1 7 aeaque V1 geri]regi Had., dett. Ven.

efficitur: cf. 2, 77. 81. sequitur: the second head of the three mentioned at 2, 75. For the phrase cf. 2, 43; 2, 75; 2, 79; 3, 70. omnia subiecta. . . naturae: cf. 2, 75: quae docet omnes res subiectas esse naturae sentienti ab eaque omnia pulcherrume geri; Ac. 1, 29 (quoted below); A. O. Lovejoy and G. Boas, Primitivism and related Ideas in Antiquity (1935), 252, who remark, of "nature" as a catchword, "these pious uses of the term . . . usually had behind them no definite philosophical reflection; they were fa(ons de parier which vaguely satisfied the desire to refer in a devout way to some genera) cause of natural phenomena . . . without specification of the character or modus operandi of that cause." eaque ab ea: the first ea is pleonastic, and the combination, at such close range, of ea (neut. plur.) and ea (fem. sing.) seems rather awkward. pulcherrime geri: cf. 2, 75. quid sit ipsa natura: on Cicero's attempt to define natura cf. M. van den Bruwaene, La theol. de Cie. (1937), 101; and for a classification of various ancient meanings of φύσις and natura cf. P. Shorey in Trans. Am. philol. Assoc. 40 (1909), 185-201; J. W. Beardslee, The Use of Φύσις in Fifth Century Greek Lit. (1918); Lovejoy and Boas, op. cit., 447-456 (66 different meanings; on 103, n. 2, they give a useful bibliography); H. Diller in Neue Jahrb. f . ant. u. deutsch. Bildung, 114 (1939), 241, η.; 255; Η. S.

Wilson in four η. of the Hist, of Ideas, 2 (1941), 430-448. quo facilius . . . intellegi possit: cf. Prise. Inst. 9, 8 {G.L.K. 2, 456): et'volim' tarnen pro ''velim' proferebant. Cicero in II de natura deorum: quo facilius id quod docere volimus intellegi possit [where see the note of M. Hertz], Lambinus cited certain libri veteres for the reading volimus. But though the subjunctive here might be explained as due to attraction to the mood of possit, a confusion in Priscian's Cicero text of unstressed ϊ and ü would have been easy (as in the endings of the superlative), and, after the demolishing of the forms volim, etc. by M. Boas (Glotta, 16 (1928), 62-74), it seems that we should here follow the standard mss. vim sine ratione: cf. 1, 35: Strato ... qui omnem vim divinam in natura sitam esse censet, quae causas gignendi, augendi, minuendi habeat sed careat omni et sensu et figura·, 2, 43: ordo ... siderum ... neque naturam significat (est enim plena rationis)·, 2, 115: quae natura mentis et rationis expers haec e f f i cere potuit\ 3, 27: naturae ista sunt ... omnia dentis et agitantis motibus et mutationibus suis', also M. Neuburger in Isis, 35 (1944), 18, on the curative powers of nature. cientem motus: cf. Τ use. 1, 19: motus cieri\ Tim. 24. vim participem rationis: cf.Ac. 1,2829: quae natura sentiente teneantur, in qua ratio perfecta insit, quae sit eadem sempiterna .. .quam vim animum esse dicunt mundi eandemque esse mentem sapientiamque per-

752 declarantemque1 quid cuiusque rei 2 causa efficiat, quid sequatur, cuius sollertiam nulla ars, nulla manus, nemo opifex consequi possit imitando.3 Seminis enim vim esse tantam ut id, quamquam sit perexiguum, tarnen, si inciderit 4 in concipientem conpre2 que rei in ras. Β declarentemque Β 1 1 ras.) A incenderit B 1

fectam, quern deum appellant, omniumque rerum quae sunt ei subiectae quasi prudentiam quondam; and for similar ideas in Gregory of Nyssa cf. K. Gronau, Poseidonios u. d. jüdisch-christl. Genesisexegese (1914), 234, η . 1.

via progredientem: cf. 2, 57: ignem esse artificiosum ad gignendum progredientem via [and n. on via]. declarantem: Mayor explains that "we see the rationality of nature both in the adaptation of means to ends and in the choice of ends." For this use of sequatur cf. 1, 12: nihil habeant quod sequantur. sollertiam: cf. 1, 92: nulla ars imitari sollertiam naturae potest·, 2, 85: quae enim classium navigatio aut quae instructio exercitus, aut ... quae procreatio vitis aut arboris, quae porro animantis figura conformatioque membrorum tantam naturae sollertiam significat quantam ipse mundus; 2, 128: baec omnia esse opera providae sollertisque naturae; 2, 140: providentiam naturae tam diligentem tamque sollertem; 2, 142: quis vero opifex praeter naturam, qua nihil potest esse callidius, tantam sollertiam per sequi potuisset in sensibus; 2, 155; Aristot. Eth. Nie. 2, 5, 1106 b 14-15; ή δέ άρετή πάσης τέχνης άκρφεστέρα και άμείνων έστίν, ώσπερ και ή φύσις; Phys. Ausc. 2, 2, 194 a 21: ή τέχνη μιμείται την φύσιν [cf. Meteor. 4, 3, 381 b 6; [De Mundo,] 5, 396 b 12]. nulla ars, etc.: cf. 2, 57: quodque in operibus nostrarum artium manus efficiat id multo artificiosius naturam efficere\ 2, 88: cum multis partibus sint illa perfecta quam baec simulata sollertius; Aristot. De Part. An. 1, 5, 645 a 11-15: εϊη παράλογον καΐ άτοπον εΐ τάς μέν εικόνας αυτών θεωροϋντες χαίρομεν δτι την δημιουργήσασαν τέχνην συνθεωροϋμεν, οίον την γραφικήν γ) την πλαστικήν, αύτών δέ των

3

emitando V1, imitando (im in

φύσει συνεστώτων μη μάλλον άγαπώμεν την θεωρίαν, δυνάμενοι γε τάς αιτίας καθοραν [cf. Simplic. in Phys. 2, 8, p. 378, 9-10 Diels]; Arnob. 2, 17: in his ipsis quae rostris atque unguibus faciunt multa inesse conspicimus rationis et sapientiae simulacra, quae homines imitari nulla meditatione possimus, quamvis sint nobis opifices manus atque omni genere perfectionis artifices·, also Plat. Rip. 10, 597 e-598 d. seminis . . . vim: cf. 1, 78, n. {vis tanta naturae)·, 2, 58, n. (naturae); Div. 1, 128: ut in seminibus vis inest earum rerum quae ex its progignuntur (and Pease's n. on ut in seminibus vis); 2, 94: non intellegunt seminum vim, quae ad gignendum procreandumque plurimum valeat, funditus tolli mediocris erroris est; Diog. L. 7, 136; 7, 148 [of Zeno]: φύσιν δέ ποτέ μέν άποφαίνονται την συνέχουσαν τόν κόσμον, ποτέ δέ την φύουσαν τά έπΐ γης. 2στι δέ φύσις έξις έξ αύτη ς κινουμένη κατά σπερματικούς λόγους άποτελοϋσά τε καΐ συνέχουσα τά έξ οώτης έν ώρισμένοις χρόνοις καί τοιαύτα δρώσα αφ' οίων άπεκρίθη; Aug. C.D. 1, 30: ilium Deum colimus ... qui vim seminum condidit; Boeth. Cons. 3, pr. 11: quanta est naturae diligentia ut cuncta semine multiplicato propagentur; also S.V.F. 2, nos. 717; 743-747; Aet. Ρlac. 5, 3-5 (Doxogr. Gr.2· 417-418); Κ. Reinhardt, Poseidonios (1921), 244, who thinks that seminis vis represents, not the σπερματικοί λόγοι, but rather δύναμις σπερματική. perexiguum: the smallness of the seed in proportion to the plant is proverbial; cf. Sen. 52: stirpium minutissimis seminibus tantos truncos ramosque procreet; Philo, De Aet. Mundi, 100: δένδρα γοϋν ούρανομήκη πολλάκις άναβλαστάνει έκ βραχυτάτης κέγχρου; Sen. N.Q. 2, 6, 5: parvula admodum semina et quorum exilitas in commissura lapidum locum inveniet in

753 hendentemque 1 naturam nanctumque2 sit materiam3 qua ali augerique possit, ita fingat et efficiat in suo quidque 4 genere, partim ut tantum modo per stirpes alantur suas, partim ut moveri etiam et sentire et appetere possint 5 et ex 6 sese similia sui 7 gignere. 82 Sunt autem qui omnia naturae nomine appellent, ut 8 Epicurus qui ita dividit, omnium quae sint naturam esse corpora 1 2 conpredentemque A1, comprehendentemque V2NBFM nactumque V2NB2, 3 4 nantumque B1 sit materiam] tantam ut id sit materiam Ν quicque V1B1F, 5 β quaeque A, quinque B1 possent HV^BF1 et ex . . . appellent om. F 7 8 suia B 1 aepiculus B 1

tantum convalescunt ut ingentia saxa detur- σπέρμα τοις έγγόνοις ή όμοιότης πρός τό bent et monumenta dissolvant·, Ep. 38, 2: γέννησαν έστι, ή διά τό καταμήνιον · άλλ' seminis ... quod quamvis sit exiguum, cum οΰ διά καταμήνιον · διά σπέρμα άρα; [Hist. occupavit idonuem locum, vires suas explicatet Phil.] 32 (XIX, 327 Κ.), with various ex minimo in maximos auctus diffunditur\ opinions on the influence of the seed Matt. 13, 31 [Mark, 4, 31; Luke, 13, 19 in making children resemble their and Wetstein's n.]; Hierocl. col. 1, 5, p. 7 parents. von Arnim: το τοίνυνσπέρμακαταπεσόν 82. sunt autem qui: for this method εις ΰστέραν έν τε καιρώ τω προσήκοντι καΐ of introducing opposing views cf. 1, 3; άμα υπ' έρρωμένου τοϋ άγγείου συλλη - 1, 4. On this passage cf. also M. Pohlenz φθέν ούκέτι ήρεμεϊ, κτλ. in Gotting, gel. Anz. 192 (1930), 145concipientem: cf. 2, 128: partes cor146, n. 2. poris et ad procreandum et ad concipiendum ut Epicurus: ap. Sext. Emp. Adv. aptissimae. Phys. 1, 333: ό δέ 'Επίκουρος άδιαφόρως ali augerique: cf. 2, 33: alendo atque τήν τε των σωμάτων καΐ τήν τοϋ κενοϋ augendo-, 2, 83: alat et augeat; Fin. 5, 39: φύσιν δλον τε καΐ παν προσαγορεύειν augendarum et alendarum; and examples εϊωθεν · ότέ μέν γάρ φησιν δτι ή των δλων from other authors in Ε. Wölfflin, Ausφύσις σώματά τ' έστι καί κενόν, ότέ δέ, gew. Sehr. (1933), 253. κτλ.; Epic. Ep. 1 (ap. Diog. L. 10, 39, as emended by H. Usener, Epicurea (1887), in suo quidque genere: cf. 2, 41, n. 6): τό παν έστι ; cf. (in suo quaeque genere). tantum modo per stirpes alantur: Epic. Ep. 2 (ap. Diog. L. 10, 86): τό παν cf. 2, 33: quibus natura nihil tribuit amplius σώματα καί άναφής φύσις έστιν; Lucr. quam ut ea alendo atque augendo tueretur; 2, I, 419-421: omnis, ut est igitur per se, natura 120: e terra sueum trahunt quo alantur ea quae duabus / constitit in rebus, nam corpora sunt radieibus continentur. Thus not only plants et inane, / haec in quo sita sunt et qua diversa but also some animals have growth moventur·, 1, 445-446; Plut. Adv. Colot. without movement from their fixed poI I , p. 1112 f: ώσπερ άμέλει και κενοϋ sitions; cf. Aristot. Phys. 8, 7, 261 a φύσιν αύτό· τό κενόν, καί νή Δία τό παν 15-17. παντός φύσιν όνομάζειν εϊωθε; 13, ρ. sentire et appetere: cf. 2, 34: bestiis 1114 a: έν άρχη δέ της πραγματείας ύπειautem sensum et motum dedit, et cum quodam πών "τήν των όντων φύσιν σώματα είναι adpetitu accessum ad res salutares·, 2, 122: καί κενόν" . . . ονομάζεται δ' ύφ' υμών άναφές καί κενόν καί άσώματον (cf. Η. dedit autem eadem natura beluis et sensum Usener, Epicurea (1887), 124-125); Aug. et appetitum. Ep. 118, 31: certe enim ipsi dicunt omnia ex sese similia sui: a remarkably quae sunt naturae nihil esse aliud quam corsigmatic phrase. For the thought cf. Galen, De Semine, 2,1 (IV, 610 Κ.): ή διά pora et inane quaeque bis accidant; quod

754 et inane quaeque 1 iis 2 accidant. Sed nos, cum dicimus natura constare administrarique mundum,3 non ita dicimus ut glaebam 4 aut 5 fragmentum lapidis aut aliquid eius modi nulla cohaerendi6 1 et inane quaeque et inane iis A 2 iis AH VN, his BF Μ, Aug. 3 mundum 4 aut glebam B\ claebam A1 ViB1 administrarique M, administrareque quae Β1 6 at Β 2 , ac Β 1 · coercendi Β 1

credo motum et pulsum dicere et consequentes 1015 b 36-1016 a 9, discusses things format. The Stoics, on the other hand, which are συνεχή by reason of being comaccepted no void within the universe, bined together; Philo, De Aet. Mundi, 75, but only one outside; cf. S.V.F. 2, nos. mentions τήν ξύλων . . . καΐ λίθων έξιν. 502-505; 508; 522-525; 542-546. fragmentum lapidis: θραΰ(σ)μα. Κ. ita dividit: cf. 2, 3: dividunt nostri Reinhardt, Kosmos u. Sympathie (1926), totam istam . . . quaestionem in partis quat- 33-34, compares with our passage θραύσtuor·, 2, 75; 3, 20; Τ use. 5, 93: ut Epicurus ματα in Aet. Ρlac. 1, 13, 1 (Doxogr. Gr,2 cupiditatum genera diviserit·, Ac. 2, 42; 312), of the views of Empedocles, and καταθραυσμένα in Galen, De Subst. Fac. Fin. 1, 22; 2, 26; 2, 30; O f f . 1,10. quaeque iis accidant: συμπτώματα or (IV, 762 K), also of Empedocles; Plotin. συμβεβηκότα; cf. Epic. ap. Diog. L. Enn. 4, 4, 27: ένοΰσα δέ δίδωσι τω σώματι 10, 40; 10, 68-73; Sext. Emp. Adv. Phys. τοϋ φυτοϋ δπερ βέλτιον, φ διαφέρει τοϋ κοπέντος και ούκέτι φυτοϋ άλλά μόνον 2, 221-226; Aet. Ρlac. 1, 3, 18 (Doxogr. Gr.3 285); R. Hirzel, Untersuch. ζ· Cie. ξύλου . . . ού ταύτον δει νομίζειν σώμα phil. Sehr. 1 (1877), 147; A. Pittet, Vocab. είναι γήινον άποτμηθέν τε της γης καΐ phil. de Senlque, 1 (1937), 42; also Lucr. 1, μένον συνεχές, οία λίθοι δεικνύουσι αύ449-450: nam quaecumque cluent, aut his ξόμενοι μέν, έως εΐσί συνηρτημένοι, μέconiuncta duabus / rebus ea invenies aut ho- νοντες δέ δσον έτμήθησαν άφηρημένοι; rum eventa videbis [with examples in the Orig. De Orat. 6,1: λίθοι γαρ και ξύλα τά following lines]. Others than Epicureans έκκοπέντα τοϋ μετάλλου ή τό φύειν άποalso discuss accidents; e.g., Aristot. λωλεκότα, ύπό εξεως μόνης συνεχόAnal. Post. 1, 6, 74 b 11-12 fand often μενα, το κινοΰν έξωθεν έχει. άλλά καΐ elsewhere; cf. Bonitz's index s.v. συμ- τά των ζφων σώματα και τά φορητά βαίνειν]; Quintil. Inst. 3, 6, 36. The acci- των πεφυτευμένων, ύπό τίνος μετατιθέdents in the present passage are doubt- μενα, ούχ ή ζώα καΐ φυτά μετατίθεται less the motion of the atoms through άλλ* ομοίως λίθοις και ξύλοις τοις τό space and the origin of things resulting φύειν άπολωλεκόσι. from their collisions, as stated by aliquid eius modi: i.e., inorganic Augustine in the passage quoted on ut substances. Epicurus, above. nulla cohaerendi natura: it is unfornatura constare . . . mundum: cf. tunate, in a definition of the meaning of Diog. L. 7, 148 [of the Stoics]: φύσιν δέ natura in general, to introduce it in an . . . άποφαίνονται τήν συνέχουσαν τόν obviously different sense: "with no natuκόσμον; Μ. van den Bruwaene, La theol. ral principle of cohesion" (έξις). With de Cie. (1937), 159, who would differen- the idea of cohesion cf. 2, 87; 2, 115; 2, tiate this view from that of the older 155; Ac. 1, 24: neque enim materiam ipsam Stoics, who gave to nature more creative cohaerere potuisse, si nulla vi contineretur; initiative; cf. Zeno as reported in 2, 58, 1, 28: omni natura cohaerente et continuata\ above. Tusc. 3, 61; Tim. 15; Legg. 1, 24; fr. 2 administari: cf. 2, 86: natura admini- Müller: eademque natura mundus omnibus strari (bis). partibus inter se congruentibus cohaeret ac glaebam: Aristot. Metaphys. 4, 6, nititur-, De Or. 2, 325; Sen. N.Q.2,2, 4:

755

natura, sed ut arborem, ut animal, in quibus nulla temeritas sed ordo apparet et artis quaedam similitudo. 33 83 Quod si ea quae a 1 terra stirpibus continentur arte naturae vivunt et vigent, profecto ipsa terra eadem vi continetur [arte naturae],2 quippe 3 quae gravidata seminibus omnia pariat 4 et fundat ex 5 sese, stirpes amplexa alat et augeat ipsaque alatur s

1 a om. Η ex]et B 1

2

[arte naturae] del. Dav. "

si quando dixero unum, memineris me non ad numerum referre sed ad naturam corporis nulla ope externa sed unitate sua cohaerentis·, Sext. Emp. Adv. Phjs. 1, 78: των τε σωμάτων τά μέν έστιν ήνωμένα, τά δέ έκ συναπτομένων, τά δέ έκ διεστώτων. ήνωμένα μέν οδν έστι τά ύπό μιας έξεως κρατούμενα, καθάπερ φυτά καΐ ζω α, κ τ λ . ; 1, 81: των ήνωμένων σωμάτων τά μέν ύπό ψιλής έξεως συνέχεται, τά δέ ύπό φύσεως, τά δέ ύπό ψυχής, καΐ έξεως μέν ώς λίθοι καΐ ξύλα, φύσεως δέ καθάπερ τά φυτά, ψυχής δέ τά ζ φ α ; Cleomed. 1 , 1 , 4 : ύπό φύσεως οίον τ* ήν συνέχεσθαι και. διοικεΐσθαι [contineri et administrari] τόν κόσμον; Achill. Tat. Isag. 14, p. 41 Maass: σώματα δέ νοείται δσα ύπό μιας έ'ξεως ήνωμένα κρατείται, οίον λίθος, ξύλον, καΐ εϊη αν 2ξις πνεϋμα σώματος συνεκτικών, κτλ.; Min. Fei. 17,3: qui hunc mundi totius ornatum non divina ratione perfectum volunt sed frustit quibusdam temere cohaerentibus conglobatum. The general sense seems here to be that a clod or a broken piece of stone, though forming an aggregate, yet has no completeness or organically perfected cohesion, such as organic natures have (cf. Ephes. 4, 16), nor is the cohesion of its parts impaired by fracture. Goethe remarks that the power of nature appears on the lowest level as a έξις, on the higher as a φύσις, and on the highest as ψυχή; with which cf. Julian, Orat. 6, pp. 8-10 Wright. ut arborem, ut animal: corresponding to the φυτά and ζωα of Sext. Emp. Adv. Phjs. 1, 81, quoted above. temeritas: hap-hazard, as in 2, 56; 3, 61. 83. quod s i : repeated in 2, 87; 2, 88;

3

**quippe Β

4

pariet A1

a three-fold occurrence is found in Div. 1,120-122. M. Pohlens; {Gotting, gel. Αηχ. 188 (1926), 278) points out that the phrase is continuative of the thought of 2, 81, rather than beginning a new idea. a terra: the preposition perhaps, as Mayor suggests, contrasts the agency of the earth with the instrumentality through which it acts; cf. 2, 33, n. {a natura)·, 2, 127: quae a terra stirpibus continerentur·, 2, 134: ab iis extenuatur ... cibus; and for such periphrases for vegetable life see 1, 4, n. (quae terra pariat). fundat ex sese: cf. 2, 127: quae ex quaque Stirpe funduntur. arte naturae: on this awkwardly repeated phrase see below; cf. 2, 57, n. (multo artificiosius); 2, 81 and n. (nulla ars, etc.). M. Atzert ( G o t t i n g , gel. An%. 197 (1935), 278) brackets arte naturae. stirpes, etc.: M. van den Bruwaene, La thiol, de Cie. (1937), 103, and n. 1, thinks that the argument—perhaps drawn from Panaetius, as A. Schmekel, Die Phil. d. mittl. Stoa (1892), 187, n. 2, supposes, since the eternity of the world mentioned in 2, 85 is contrary to the beliefs of Posidonius—is modified by a Posidonian parenthesis, in which air is itself personified, and that through sections 81-153 there are numerous modifications from other sources. K. Reinhardt, Kosmos u. Sympathie (1926), 99-101, tries to produce unity in the thought by deleting in quibus nulla temeritas '. . . quaedam similitude (2, 82) and the twice expressed arte naturae (the latter case of this phrase being also deleted by Davies and by H. Sauppe, Ausgew. Sehr. (1896), 212); also M. Pohlenz in Gott. gel. Αηχ.

756 vicissim 1 a superis 2 externisque naturis; eiusdemque3 exspirationibus et aer 4 alitur et aetherB et omnia supera.6 Ita si terra natura tenetur et viget, eadem ratio in reliquo mundo est; stirpes enim terrae inhaerent, animantes autem adspiratione7 aeris 8 sustinentur; ipseque 9 aer nobiscum videt, nobiscum 10 audit, 1 uicesima B1, 2 super his Bx 3 eiusdem uicisim B2, uicissimam G 4 et aer] *aer V, ettaer A1, etthaer A2, et om. Ν 6 et aether] ut qui A β supra V 7 aspiratione V2B2 8 *aris Β 9 ipsaeque **** A, aether Bx 10 uidet. . . audit nobiscum om. V1 N, add. in mg. V2 ipse quae Β

188 (1926), 278 (id. in P.-W. 36 Halbb. 2 (1949), 429); I. Heinemann, Poseidonios' metaphys. Sehr. 2 (1928), 189-190. Yet W. Theiler (Problemata, 1 (1930), 71, n. 3) observes that Posidonius does recognize art in nature; cf. Aet. Ρlac. 1, 6, 2 (Doxogr. Gr.2 293): μετά τίνος τέχνης δημιουργούσης. vivunt et vigent: for the alliterative pair cf. 3, 35; Div. 1, 63; Tusc. 1, 66; E. Wölfflin, Ausgew. Sehr. (1933), 280. For the thought K. Reinhardt, op. cit., 108, compares Sen. N.Q. 6, 16, 1: non esse terram sine spiritu palam est; non tantum illo dico quo se tenet ac partes sui iungit, qui inest etiam saxis mortuisque corporibus, sed illo dico vitali et vegeto et alente omnia·, Plotin. Enn. 4,4,36: έγρηγορός πανταχη καΐ ζών. W. Theiler (Problemata, 1 (1930), 71) suggests for the Greek original τά φυτά ζη και ενεργεί. alat et augeat: cf. 2, 81, and n. (alt augerique). superis externisque naturis: water, air, ether; cf. 2, 17; 2, 24-28. exspirationibus: a rare word for which J. Ε. Β. Mayor cites also Tert. De An. 25; Hier. Ep. 108, 28, 2. With the thought cf. 2, 27: ipse [sc. aer] enim oritur ex respiratione aquarum; 2, 40, and n. (Oceanique alatur umoribus)·, 2, 118: stellae ... terrae, maris, aquarum vaporibus aluntur·, 3, 37: alt autem solem lunam, reliqua astra aquis, alia dulcibus, alia marinis\ Pease on Div. 1, 79, n. (adspiratione)·, Aristot. Meteor. 1, 4, 341 b 6-10; al.; Sen. N.Q. 1, 1, 7; Cornut. N.D. 17, p. 29 Lang: έγέννησε δέ ή γη τόν ούρανόν άπδ των αναθυμιάσεων; Di-

og. L. 7, 145: τήν δέ σελήνην έκ ποτίμων υδάτων, άερομιγη τυγχάνουσαν και προσγειον ου σαν, ώς ό Ποσειδώνιος τω 2κτω τοϋ Φυσικοϋ λόγου· τά δ' άλλα άπό της γης. In point is Cleomed. 1, 11, 61: οΰκ &ατιν αδύνατος [sc. ή γη] άναπέμπειν τροφήν τω οΰρανω καΐ της έν αύτω. ούδ' άν έξαμβλωθείη τούτου ένεκα, έν μέρει καΐ αύτη άντιλαμβάνουσά τινα έκ τε άέρος καΐ έξ ούρανοϋ. οδός γάρ άνω κάτω, φησίν ό 'Ηράκλειτος, δι' δλης ούσίας τρέπεσθαι και μεταβάλλειν πεφυκυίας, εις παν τω δημιουργω ύπεικούσης εις τήν των δλων διοίκησιν και διαμονήν [cf. Κ. Reinhardt, op. cit., 106-107], omnia supera: τά μετέωρα, tenetur: "is maintained"; cf. 2, 30: retinentur et vigent; 2, 31: homines bestiaeque hoc colore teneantur ... mundum . .. qui . .. teneatur ... calorem eum quo ille teneatur·, also natura constare (1, 82). stirpes . . . animantes: i.e., plants derive sustenance from the earth, animals draw their breath from the air. adspiratione: cf. 2, 136; Lact. Inst. 7,3, 25; Sext. Emp. Adv. Log. 129: έν γάρ τοις ΰπνοις μυσάντων των αισθητικών πόρων χωρίζεται της προς τί> περιέχον συμφυίας ό έν ήμϊν νοϋς, μόνης της κατά άναπνοήν προσφύσεως σωζομένης οιονεί τίνος ρίζης. aeris: G. F. Schoemann (Neue Jahrb. I l l (1875), 693) cites parallels in Div. 1, 79; 1, 115; 1, 130; 2, 44; 2, 117, to show that this is a subjective rather than objective genitive. aer nobiscum videt: Diogenes of Apollonia seems first to have noted the importance of air in making possible

757

nobiscum sonat, nihil enim eorum 1 sine eo fieri potest; quin etiam movetur 2 nobiscum, quacumque enim imus,3 qua 4 movemur 5 videtur quasi locum dare et cedere. 84 Quaeque in medium locum mundi, qui est infimus, et 6 quae a medio in superum quae4

1 horum add. m. rec. V, om. Ν 2 mouebitur Β1 3 minus B1, himus V1 5 mouetur F1 qua] quacumque V2NB2 " et add. Β

certain sensations; cf. Theophr. De Sens. 1, 39-40: Διογένης δέ, ώσπερ το ζην καΐ το φρονεϊν, τω άέρι και τάς αισθήσεις άνάπτει . . . την δ' άκοήν δταν ό έν τοις ώσΐν άήρ κινηθείς ύπό τοϋ £ξω διαδώ προς τόν έγκέφαλον. τήν δ' δψιν όραν έμφαινομένων εις την κόρην, ταύτην δέ μιγνυμένην τω έντός άέρι ποιεϊν αϊσθησιν. For Stoic theories of vision cf. S. V.F. 2, nos. 863-871, especially Aet. Ρlac. 4, 15, 3 (Doxogr. Gr.2 406 = S.V.F. 2, no. 866): Χρύσιππος κατά την συνέντασιν τοϋ μεταξύ άέρος όραν ή μας, νυγέντος μέν ύπό τοϋ όρατικοΰ πνεύματος, δπερ άπό τοϋ ηγεμονικού μέχρι της κόρης διήκου, κατά δέ τήν πρός τόν περικείμενον άέρα έπιβολήν έκτείνοντος αύτόν κωνοειδώς, δταν ή ομογενής ό άήρ [cf. Alex. Aphrod. De An. p. 130, 14 Bruns = S.V.F. 2, no. 864]; Diog. L. 7, 157: όραν δέ των μεταξύ της οράσεως καΐ τοϋ υποκειμένου φωτός έντεινομένου κωνοειδώς, καθά φησι Χρύσιππος έν δευτέρα των Φυσικών καΐ 'Απολλόδωρος ; Galen, Hipp, et Plat. Plac. 7, 5 (V, 627 Κ.): ε'ίπερ οδν ή δψις μόνη των άλλων αισθήσεων αισθάνεται τοϋ κινοϋντος αύτήν αίσθητοΰ δια μέσου τοϋ άέρος, ούχ ως βακτηρίας τινός άλλ' ώς ομοειδούς τε και συμφυοϋς έαυτή μορίου, καΐ μόνη τοϋτ' έξαίρετον αύτη δέδοται μετά τοϋ και δι' άνακλάσεως όραν, είκότως έδεήθη πνεύματος άνωθεν έπιρρέοντος αύγοειδοϋς, δπροσπίπτον τω πέριξ άέρι και οίον έπιπλήττον αύτόν έαυτφ συνεξομοιώσει; Gell. 5, 16, 2: Stoici causas esse videndi dicunt radiorum ex oculis in ea quae videri queunt emissionemaerisque simul intentionem·, Cleomed. 1, 1, 4; K. Reinhardt, Poseidonios (1921), 238, and n. 1; M. Pohlenz, Die Stoa, 2 (1949), 107. In the Epicurean theory of vision (which Cie. Att. 2, 3, 2, contrasts with the Stoic) the air is essential to sight; cf. Lucr. 4, 246-249; 4, 274;

Macrob. Sat. 7, 14, 2-4. With the Stoic theory described above K. Praechter {Hermes, 46 (1913), 315-318) thinks that there is also here combined a concept of the personification of air as an omnipresent Zeus (this he attempts to reconcile with its personification as Hera in 2, 66, above), and this idea he finds developed in Philemon fr. 91 Kock. nobiscum audit: for the Stoic view cf. Chrysippus ap. Diog. L. 7, 158: άκούειν δέ τοϋ μεταξύ τοϋ τε φωνοϋντος και τοϋ άκούοντος άέρος πληττομένου σφαιροειδοϋς; Cleomed. 1, 1, 4. For other views cf. Plat. Tim. 67 b; Aet. Plac. 4,16, 1-4; Sext. Emp. Pyrrhon. 3, 51; Galen, De Plac. Hipp, et Plat. 7, 7 (V, 641 K.). nobiscum sonat: cf. Sen. N.Q. 2,6, 3: quid enim est vox nisi intentio aeris, ut audiatur, linguae formata percussu\ Diog. L. 7, 55: έστι δέ φωνή άήρ πεπλεγμένος. . . ώς φησι Διογένης ό Βαβυλώνιος έν τη Περί φωνής τέχνη [cf. Galen, Quod Qual, incorp. 2 (XIX, 467 Κ.)]. movetut: middle, like movemur just below; cf. 2, 51, n. (occultantur ... aperiuntur ... moventur). quacumque: resumed by the simple qua·, cf. 2 1/err. 5, 145: quaecumque ... quae ... quae ... quae; Catull. 64, 280281: quoscumque .. . quos\ Liv. 35, 19, 4: ubicumque ... ubi\ R. Kühner-C. Stegmann, Aus f . Gram. d. lat. Spr. 2, 2 2 (1914), 516, n. 1. locum dare et cedere: cf. 3, 31: ignis vero et aer omni pulsu facillime pellitur naturaque cedens est maxime et dissupabilis\ Ac. 2, 125; Greg. Nyss. Hexaem. (Patr. Gr. 88 Α): ό άήρ . . . άπόνως τε γαρ υποχωρεί πρός τό φερόμενον; cf. Κ. Gronau, Poseidonios u. d. jüdisch-cbristl. Genesisexegese (1914), 117-118); Michael Ephes. in De An. Incessu, p. 158,14-16 Hayduck:

758

que conversione rotunda 1 circum medium feruntur, ea continentem mundi efficiunt unamque naturam. Et cum quattuor 2 genera sint 3 corporum, vicissitudine4 eorum mundi continuata 6 natura est. Nam ex terra aqua, ex aqua oritur aer, ex aere aether,6 deinde 7 retrorsum vicissim 8 ex aethere 9 aer, inde aqua, ex aqua terra 1

6 8

rutunda V1B1 contineata Β1 uicissime B1

2

3 4 quatuor Μ sint genera Ν uicisitudine Β 7 ex aere . . . aethere aer om. N,aere add. m. rec. Β **deinde Β athere A1

6 9

el γάρ σκληρός ήν ό άήρ ή τό ΰδωρ καί άντίτυπος καί μη ύπείκων μη8' έξιστάμενος, ουκ αν ήν 8λως ή κατά τόπον μεταβολή. 84. medium locum . . . infimus: cf. 1, 103, n. (ut terra infimum)·, 2, 116: omnibus eius partibus in medium vergentibus (id autem medium infimum in sphaera est); Τ use. 5, 69: omnia delata gravitate medium mundi locum semper expetant, qui est idem infimus in rotundo·, Plat. Phaedo, 112 e; Rep. 9, 584 d; 586 a; Aristot. De Caelo, 1, 2, 268 b 21-22: λέγω 8' άνω μέν τήν άπό τοϋ μέσου, κάτω δέ τήν έπΐ τό μέσον; [De Mundo], 3, p. 392b 32-34; Manil. 1, 170: ne caderet medium totius et imum [and Housman ad loc.]; Plin. N.H. 2, 11; Plut. De Stoic. Repugn. 41, p. 1053 a; Sallustius, De Diis, 7: σφαίρας πάσης τό κάτω μέσον εστίν; [Tim.] De An. Mundi, p. 100e; Apul. Asel. 17; Cleomed. 1, 1, p. 18 Ziegler; 1, 2, p. 24; Aug. De Quant. Anim. 37; Mart. Cap. 6, 599; Ε. Bickel in Philologus, 79 (1924), 363; A. D. Nock, ed. of Sallustius, De Diis (1926), lxiv, n. 117 (and works there cited); Μ. Pohlenz, Die Stoa, 2 (1949), 43; 107 (and works there cited for ή έπΐ τό μέσον φορά).). The three types of motion here indicated are (1) downward, by gravity (as of earth and water), (2) upward, by exhalation or by relative lightness (as of air and fire), and (3) circular (as of the ether); cf. 2,44; Tusc. 1, 40; K. Reinhardt, Kosmos u. Sympathie (1926), 88. continens . . . continuata: combined as in 2, 117: continens aer .. . continuatus. quattuor genera: earth, water, air, and fire; though the motion of quae . .. conversione rotunda circum medium feruntur

seems to imply the fifth element of the ether. vicissitudine eorum: i.e., by the Ionic (Vorsokrat. Anaximander, fr. 9; Anaxagoras, fr. 16) and especially the Heraclitean (Vorsokrat. Heraclitus, fr. 76) doctrine of the flux of elements; cf. 1, 39, and n. (ea quae natura fluerent); 3, 31: cum terra in aquam se vertit, et cum ex aqua oritur aer, ex aere aether, cumque eadem vicissim retro commeant', Tusc. 5, 69: quaeque ex alio in aliud vicissitudo atque mutatio. Among other references (not cited on 1, 39) may be mentioned Aristot. De Gen. 2,10, 337 b 4-6; Ocell. Lucan. 1,12; 2, 6; 2, 13; Lucr. 1, 782-789 [attacking the view]; Heraclit. Quaest. Horn. 22; Philo, De Aet. Mundi, 110; Sen. N.Q. 3 , 1 0 , 1 ; Cornut. N.D. 3; 17, p. 28 Lang; Plut. De prim. Frig. 14, p. 950 d-e; Wisdom of Solomon, 16, 21; Galen, De Elem. 1, 4 (I, 442 K.); In Hipp, de Alim. 3, 24 (XV, 357 K.); [Hist. Phil.] 11 (XIX, 266 K.); Tim. Locr. De An. Mundi, 9, 99 b; Clem. Strom. 6, 2, 17, 1-2; Hermias, Irrisio, 14 (S.V.F. 1, no. 495 = Doxogr. Gr.2 654); Orig. De Princ. 2, 1, 4; Greg. Nyss. Hexaem. (Patr. Gr. 44, 108 B); Mart. Cap. 7, 738; Simplic. Phys. 3,4, p. 460,13-14; 8, 1, p. 1181, 1415 Diels; Alex. Aphrod. in Metaphys. 7, 2, p. 549, 5-6 Hayduck; Schol. II. 15,189. continuata natura: cf. Sen. N.Q. 2, 2, 2: continuatio est partium inter se non intermissa coniunctio, unitas est sine commissura continuatio. ex quibus omnia constant: cf. 3, 30; Ac. 2,117. retrorsum vicissim: cf. 3, 31: vicissim retro.

759

infima.1 Sic naturis iis 2 ex quibus omnia constant sursus deorsus, ultro citro 3 commeantibus mundi partium coniunctio continetur. 85 Quae aut sempiterna sit necesse est hoc eodem ornatu quern videmus,4 aut 5 certe perdiuturna,6 permanens ad longinquum 7 et inmensum paene 8 tempus. Quorum utrumvis ut sit, sequitur natura mundum administrari. Quae enim classium navigatio aut quae instructio exercitus aut, rursus ut ea quae natura efficit conferamus, quae procreatio vitis aut arboris, quae porro animantis figura conformatioque membrorum tantam naturae sollertiam significat quantam ipse mundus ? A u t 9 igitur nihil est quod 1 ex aqua deinde retrorsum uicissim ethere aer inde aqua ex aqua terra 2 iis HF2, hiis BF1, his M, is Ν 3 sursum deorsum ultra citra infima Ν 4 uidimus V1 6 at A1 7 longincum B1 Μ2 * diuturna AB2FM 8 penae B1 8 a et V1

naturis: άρχαΐς; cf. 1, 29: quattuor naturas; 2,144; 3, 34; Ac. 1, 39; Τ use, 1, 66. sursus deorsus: cf. Tim. 48: et sursum et deorsum [κάτω τε καΐ άνω]; Att. 5,10, 5: sursum deorsum·, Ter. Eun. 278; sursum deorsum·, Aug. De div. Quaest. 29: utrum aliquid sit sursum aut deorsum in universo. Cicero seems to use the adverb in -us and that in -um indiscriminately. ultro citro: cf. Ac. 1, 28: ultro citroque (so Rep. 6, 9; 2 Verr. 5, 170); O f f . 1, 56: ultro et citro [so Am. 85; Pro Sex. Rose. 60]; Plin. N.H. 2, 104, is most like our passage: ultro citro commeante natura [cf. Liv. 9, 45, 2]. On antithetic asyndeton in adverbial couplets cf. R. Kühner-C. Stegmann, Ausf. Gram. d. lat. Spr. 2, 2 2 (1914), 151. commeantibus: cf. 1, 27; 2, 49; 3, 31. mundi . . . continetur: cf. Galen, Quod Animi Mores, 5 (IV, 785 K. = J". V.F. 2, no. 544): έ'νιοι μέν γάρ ήνώσθαι τήν κατά τον κόσμον ούσίαν άπασαν. Mayor explains coniunctio continetur as = either coniunctio servatur or partes continentur. 85. aut sempiterna . . . aut perdiuturna: 2, 118, shows that the former is the view of Panaetius, the latter that of orthodox Stoicism, cf. 2, 115, n. (permanendum). hoc . . . ornatu: cf. 2, 58: ut in eo (sc. mundo) eximia pulchritudo sit atque omnis or-

natus·, 2, 75; 2, 115: hie tantus caeli ornatus·, 2, 118: idem ornatusoreretur; 2,127: ut vero perpetuus mundi esset ornatus·, Ac. 2, 119. The word ornatus itself suggests the idea found in mundus (κόσμος); cf. Varr. Men. 420 Bücheler; Plin. N.H. 2, 8. utrumvis ut sit: cf. Att. 9, 1, 4: ego unus cui utrumvis licet. classium navigatio: cf. 2, 87: cursum navigii videris [which Mayor remarks should have directly followed our passage, the intervening sentences being rather out of place]; 2, 88; De Inv. 1, 58 [examples from an army and a ship]; Sext. Emp. Adv. Phys. 1, 26-27 [the same two]; K. Reinhardt, Poseidonios (1921), 235. instructio exercitus: Reinhardt (Kosmos u. Sympathie (1926), 45) follows W. Jaeger {Aristoteles (1923), 415) in observing that Aristotle views his world as a τάξις rather than as a συμφωνία (cf. [Aristot.] De Mundo, 6, 399 a 30; W. Capelle in Neue Jahrb. 15 (1905), 558, n. 6, with several examples;) A. J. Festugiere, La Revel, d'Hermes Trism. 2 (1949), 397, n. 4). Without a helmsman, the universe, like a ship in a storm, would relapse through άταξία into σύγχυσις and άκοσμία. vitis aut arboris: though Hor. C. 1, 18,1, considers the vine as an arbor. naturae sollertiam: cf. 2, 81.

760

sentiente natura regatur 1 aut mundum regi confitendum est. 86 Etenim qui reliquas naturas omnes earumque semina contineat, qui potest ipse non 2 natura administrari? Ut, si qui dentes et pubertatem natura dicat existere, ipsum autem hominem cui ea 3 existant non constare natura,4 non intellegat ea quae ecferant 5 aliquid 6 ex sese 7 perfectiores habere naturas quam ea quae ex his efferantur. 34 Omnium autem rerum quae natura administrantur seminator 8 et sator et parens, ut ita dicam, atque educator 1 regio Β1 2 non add. Β 3 ea om. Ν 4 natum Ν 5 ecferant V1, et 6 Post ferant AH, eo ferant V2, haec ferant B1, haec ferat B2FM, nec ferant Ν 7 ex sese . . . nocent (2,92) aliquid VNBFM exhibent 2, 156: largitate . . . uidetur 8 seminator . . . administrantur add. in mg. Ο def. V

sentiente natura: cf. 2, 75: naturae sentienti [and n. on subiectas ... naturae sentienti]; Ac. 1, 28: quae natura sentiente teneantur (and Reid's n.); Div. 1, 118: vis quaedam sentiens [and Pease's n.]. On this ablative in -e cf. Div. 1, 84; Τ use. 5, 40; O f f . 1, 52; R. Kühner-F. Holzweissig, Ausf. Gram. d. lat. Spr. I 2 (1912), 351352. regatur: cf. 2, 4: quo haec regantur. confitendum est: cf. 2, 75, n. (confitendum est). 86. etenim: for an additional reason, like porro or praeterea; cf. 2, 42. q u i . . . qui: note the awkward repetition of the word in quite different senses. naturas: as in 2, 33; 2, 84; al. contineat: cf. 1, 81: seminis ... vim\ Sext. Emp. Adv. Phys. 1, 103: ό κόσμος . . . περιέχει ούχ ώς άν εϊποιμεν τήν άμπελον γιγάρτων είναι περιεκτικήν, τουτέστι κατά περιγραφήν, άλλ' δτι λόγοι σπερματικοί λογικών ζφων έν αύτω περιέχονται. ώστε είναι τοιούτο τό λεγόμενον "ό δέ γε κόσμος περιέχει σπερματικούς λόγους λογικών ζφων. λογικός δρα έστίν ό κόσμος." With contineat cf. 2, 83: continents. ut si: 1, 88, n. {ut). pubertatem: for the concrete pubem, as in Plin. N.H. 7, 76; 21,170. ea quae ecferant: that the cause has always a higher and fuller reality than the

effect is, according to E. R. Dodds (ed. of Procl. Elements of Theol. (1933), 194), perhaps implied in Plat. Phileb. 27 b; but more fully set forth in Plotin. 5, 4, 1: δει δή καΐ τιμιώτατον είναι τό γεννών, τό γεννώμενον καΐ δεύτερον έκείνου τών άλλων άμεινον είναι; 5, 5, 13: κρεΐττον γάρ τό ποιοϋν τοϋ ποιουμένου · τελειότερον γάρ; Iambl. De Myst. 3, 20: τό δέ τελειότερον ύπό τοϋ άτελοϋς ούκ ϊχει δύναμιν παράγεσθαι; Procl. Elem. prop. 7 [the first formal proof of this proposition]: παν τό παρακτικόν άλλου κρεϊττόν έστι της τοϋ παραγομένου φύσεως. omnium . . . et continet: quoted by Non. p. 478 M. (p. 767 L.), reading partis. seminator et sator: suggesting the σπερματικός λόγος;; cf. Diog. L. 7, 136; and for seminator cf. 3, 66; Lact. Inst. 5, 2, 17. With the thought cf. 2, 58; Dio Chrys. 12,29: πώς ούν άγνώτες είναι έμελλαν καΐ μηδεμίαν έξειν ΰπόνοιαν τοϋ σπείραντος και φυτεύσαντος και σώζοντος καΐ τρέφοντος, πανταχόθεν έμπιμπλάμενοι της θείας φύσεως διά τε όψεως και άκοής συμπάσης τε άτεχνώς αίσθήσεως [cf. Ρ. Wendland in Archiv f . Gesch. d. Phil. 1 (1888), 208], M. Meister, De Axiocho Dialogo (1915), 101-102, draws further parallels between the language of our passage and that of Tusc. 1, 118. ut ita dicam: it is not clear why parens needs this apologetic phrase more than

761 et altor 1 est mundus, omniaque 2 sicut membra 3 et partes suas nutricatur et continet. Quod si 4 mundi partes natura administrantur, necesse est mundum ipsum natura administrari.5 Cuius quidem administratio nihil habet in se quod reprehendi possit; ex his enim naturis 6 quae erant quod effici optimum 7 potuit 1 alter Ο 2 omnia quae F1 5 administrari natura Μ si Ο

3

the other words in its series, but possibly Cicero thinks of the phrase as applying to them all. altor: in Cicero only here. With the series cf. Drac. Laud. Dei, 1, 552: ipse rigator erat, sator, altor, messor, arator. omniaque . . . et continet: quoted, without variant, by Prise. Inst. 8, 77 (G.L.K. 2, 432). sicut membra: cf. 1, 34: ex dispersis quasi membris simplex sit putandus deus\ 1, 100: cum ipsum mundum, cum eius membra, caelum, terras, maria ... vidissent\ M. Aurel. 7, 13: οΐόν έστιν έν ήνωμένοις τά μέλη τοϋ σώματος, τούτον εχει τον λόγον έν διεστώσι τά λογικά, προς μίαν τινά συνεργίαν κατεσκευασμένα. μάλλον δέ σοι ή τούτου νόησις προσπεσεΐται, έάν προς έαυτόν πολλάκις λέγης, δτι μέλος ειμί τοϋ έκ των λογικών συστήματος, έάν δέ δια τοϋ ρώ στοιχείου μέρος είναι εαυτόν λέγης, ουπω άπό καρδίας φιλεΐς τούς ανθρώπους; from ήνωμένοις and διεστώσι W. Theiler (Problemata, 1 (1930), 116; 127) thinks Marcus Aurelius here follows Posidonius, from whom Cicero's membra et partes may derive (cf. Synes. De Insomn. 2 (.Patr. Gr. 66, 1285 A) for the combination of μέρη and μέλη), and compares also Corp. Herrn. 12,21, on the use of μέλη. quod si mundi partes natura administrantur: with the thought cf. 2, 83, and the beginning of the present section, and for the repetition of quod si (2, 83; here; 2, 87) see its threefold repetition in Div. 1, 120-122. si partes . . . administrantur, necesse, etc.: the converse in 2, 165, where from providential care for larger units the same care is inferred for the parts of those units.

6

4 quos sicut membra in mg. add. Β2 7 optimum effici Ο naturis enim Ο

cuius quidem, etc.: K. Reinhardt, Poseidonios (1921), 236, thinks that Cicero here breaks off his argument to use another and hardly pertinent source, and that he is confused amid the various senses of the term natura. Yet the idea of cosmic perfection here introduced has been prepared for by perfectiores ... naturas, above. quod reprehendi possit: cf. Plotin. Enn. 2, 9, 13: ό άρα μεμφόμενος τη τοϋ κόσμου φύσει ούκ οϊδεν δ τι ποιεί, κτλ. The best world must contain all possible evil, i.e., all conceivable degrees of privation of good; cf. id., 3, 2, 11. ex his . . . naturis quae erant: limitations upon the power of Providence, such as those arising from the character of the materials with which it must deal—perhaps a recognition of material causes; non potest artifex mutare materiam, says Sen. Dial. 1, 5, 9—, and consequent apologetic expressions, like the present, appear in several philosophers. Thus Diog. Apollon. ap. Simplic. Phys. 1, 4, p. 152, 15-16 Diels (Vorsokrat. it. 3): καΐ τά άλλα, εϊ τις βούλεται έννοεΐσθαι, εΰρίσκοι άν οΰτω διακείμενα ώς άνυστόν κάλλιστα [cf. W. Theiler, Zur Gesch. d. teleol. Naturbetrachtung bis auf Aristot. (1925), 14]; Plato, in such phrases as δτι μάλιστα, μάλιστα, κατά δύναμιν, εις δύναμιν, καθ' δσον ήν δυνατόν, δπη δυνατόν ήν [as noted by W. C. Greene, Moira (1944), 420-421, from various passages, chiefly in the Timaeus]; Aristot. De Inc. Anim. 12, 711 a 18-19: ή φύσις ούδέν δημιουργεί μάτην . . . άλλά πάντα πρός τό βέλτιστον έκ τών ενδεχομένων; the [De Mundo,] 5, 397a 4-5, makes no qualification:

762 effectum est. 87 Doceat ergo aliquis potuisse melius; sed nemo umquam docebit,1 et si quis corrigere 2 aliquid volet aut deterius faciet 3 aut id quod fieri non 4 potuerit 5 desiderabit. 1 docebat F1 2 colligere Ο 6 potuit NO om. cett.

3

facit NO Μ

περικαλλιστάτου κόσμου . . . τίς γάρ αν είη φύσις τοΰδε κρείττων. Later writers, especially though not exclusively Stoic [cf. I. Heinemann, Poseidonios' metaphys. Sehr. 2 (1928), 192], remarked upon this point; e.g., Philodem. De Diis, 3, col. 8 [pp. 25-26 Diels; of the Stoics]: και κατά τήν οϋ φορά άνθρώπειον έν ταΐς συμφοραϊς τοϋ μέν συνήθους, καν θείον ή, καταφρονεϊν, τδ δέ άπείρατον θαυμάζειν; [Longin.] De Suhl. 35, 5: ώς εύπόριστον μέν άνθρώποις τb χρειώδες ή καΐ άναγκαΐον, θαυμαστών δ' δμως άεΐ τί> παράδοξον; Plotin. Εηη. 4, 4, 37: άλλ' ήμεϊς τά μέν συνήθη οΰτ' άξιοϋμεν ζητεΐν οΰτ' άπιστοϋμεν, περί δέ των άλλων των έξω τοϋ συνήθους δυνάμεων άπιστοϋμέν τε ώς έχει έκαστον, καΐ τω άσυνήθει τό θαυμάζειν προστίθεμεν θαυμάσαντες &ν καί ταϋτα, εί άπείροις αύτών οδσιν έκαστόν τις προφέρων έξηγοϊτο αύτών τάς δυνάμεις; Basil, Hexaem. 3, p. 57 C Migne: δτι διά την έξ άρχης συνήθειαν προς τόν ψόφον έκ πρώτης γενέσεως συνεθισθέντες αΰτώ, έκ πολλής της περί τό άκούειν μελέτης τήν αϊσθησιν άφηρήμεθα, ώσπερ οί έν τοις χαλκείοις συνεχώς τά ώτα κατακρουόμενοι (cf. Ερ. 266, 1 (ρ. 992 Β Migne) ); Ambros. Exam. 2, 7; Aug. Serm. 242, 1: maiora quidem miracula sunt, tot quotidie homines nasci qui non erant quam paucos resurrexisse qui erant; et tarnen ista miracula non consideratione comprehensa sunt sed assiduitate viluerunt; Enarr. in Ps. 110, 4: hoc enim miracutum maxime attentis cordibus inhaerebit quod assiduitas non vilefecerit; De Util. Cred. 34: hebescit obruiturque miraculis; nos vero haec omnia non cognoscendi facilitate (quid enim causis horum obscuriusi), sed certe sentiendi assiduitate contemnimus.

cum om. Non. quae nexa Non.

4 7

consuetudine oculorum: cf. Ac. 2, 57. admirantur... requirunt... vident: the subject, as Allen points out, is grammatically animi but logically homines. With requirunt cf. Dougan and Henry on Τ use. 4, 7. 97. quis . . . hominem dixerit: cf. Legg. 2, 16: quem vero astrorum ordines ... non gratum esse cogunt, hunc hominem omnino numerari qui decet; Att. 2, 2, 2: Ηρώδης, si homo esset eum potius legeret quam unam litteram scriberet; Q. Fr. 2, 9, 3: virum te putabo si Sallusti Empedoclea legeris, hominem non putabo. Non. p. 235M. (p. 350 L.) quotes: quis ... inesse rationem, omitting cum and in and for ratos reading status. certos caeli motus: cf. 1, 69: earum motus certus et necessarius; 2, 23: motu quodam utitur certo et aequabilt·, Tuse. 5, 69: totius mundi motus conversionesque; Pro Mil. 83: nisi qui nullam vim esse ducit numenque divinum, quem neque imperi nostri magnitudo nee sol ille nec caeli signorumque motus nec vicissitudines rerum atque ordines movent·, Lucr. 5, 1183-1185: praeterea caeli rationes ordine certo / et varia annorum cernebant tempora verti / nec poterant quibus id fieret cognoscere causis·, Pease on Div. 2, 146, n. {ordo). ratos: cf. 2, 95: ratos inmutabilesque cursus·, Tusc. 5, 69. conexa et apta: cf. 2, 37: undique aptum atque perfectum·, 3, 4: apta inter se et cohaerentia; Fin. 4, 53: omnia inter se apta et conexa·, Part. orat. 137: inter se sunt pleraque conexa et apta·, Apul. De Plat. 1, 8: inter se apta et conexa; Min. Fei. 17, 2: ita cohaerentia, conexa, concatenata sint.

790

viderit, neget i n 1 his ullam 2 inesse rationem eaque casu fieri dicat, quae quanto consilio gerantur nullo consilio 3 adsequi possumus. An, cum machinatione quadam moveri aliquid videmus, ut sphaeram,4 ut horas, ut alia permulta, non 6 dubitamus quin ilia opera sint rationis, cum autem impetum 6 caeli cum admirabili 7 celeritate moveri vertique videamus, constantissime conficientem vicissitu1

Β1

in om. Non., I.e. 4 shaeram B 1

2 5

3 gerantur nullo consilio om. O, generantur nullam A1 7 admirabi -81 nun B 1 · impetu B 1

neget, etc.: cf. [Plat.] Axioch. 370 b-c, ending: εί μή τι θείον δντως ένην πνεϋμα τη ψυχη δι' οδ την των τηλικώνδε περίνοιαν και γνώσιν έσχεν; Aristot. De Part. An. 1, 1, 641 b 20-23: οί δέ των μέν ζφων έκαστον φύσει φασίν είναι καΐ γενέσθαι, τόν δ' ούρανόν άπο τύχης καΐ τοΰ αυτομάτου τοιούτον συστηναι, έν φ άπό τύχης καΐ άταξίας ούδ' ότιοϋν φαίνεται; Philo, De spec. Legg. 1, 35: ουδέν γάρ των τεχνικών έργων άπαυτοματίζεται· τεχνικώτατον δέ και. έπιστημονικώτατον δδε ό κόσμος, ώς ύπό τίνος την έπιστήμην άγαθοϋ, και τελειοτάτου πάντως δεδημιουργήσθαι. τοϋτον τόν τρόπον έννοιαν έλάβομεν ύπάρξεως θεοϋ; Orig. De Princip. 1, 7, 3: stellae vera cum tanto ordine ac tanta ratione moveantur ut in nullo prorsus cursus earum aliquando visus sit impeditus, quomodo non est ultra omnem stoliditatem tantum ordinem tantamque disciplinae ac rationis observantiam dicere ab irrationabilibus exigi vel expleri; Dionys. Alex. ap. Eus. Pr. Ev. 14, 24, 1: πώς αυτών άνασχώμεθα τυχηρά λεγόντων είναι συμπτώματα τα σοφά καΐ διά τοϋτο τά καλά δημιουργήματα; C.Darwin,Desc. of Man, 3, 21: "The birth both of the species and of the individual are equally parts of that grand sequence of events which our minds refuse to accept as the result of blind chance. The understanding revolts at such a conclusion; etc." quanto consilio . . . nullo consilio: cf. 2, 115: non modo ut fierent ratione eguerunt sed intellegi qualia sint sine summa ratione non possunt·, Legg. 2, 16: neminem esse oportere tam stulte adrogantem ... ut ea quae vix summa ingenii ratione moveri putet.

machinatione quadam: probably the sphaera of, 2, 88. horas: =horologium; cf. Brut. 200: mittentem ad boras·, Plaut, ap. Gell. 3, 3, 5: ut ilium di perdant primus qui horas repperit·, Petron. 71, 11. Cf. also the solarium of 2, 87. For a description of an elaborate horologium made by Ctesibius cf. Vitruv. 9, 8, 2-7; on water-clocks Hero Alex. Pneum. pp. 456-457 Schmidt. Important here is Philo, De Prov. 1, p. 21 Aucher: opus siquidem ipsum evidenter demonstrat factorem, quamquam is minime adsit. esse ex materia aerea elegans artis peritus artificiosam macbinam sollerti ingenio perficiens instrumentum tempora discriminans dabat civitati ut temporum quantitatem per mensuras divisionis distributam praestaret iis qui vellent assequi plenam notitiam eius rei. siquidem circuit artificiosus gyrus duodecim horarum diem suggerebat per regulas distantias. impetum caeli: the sweep or onrush of the heavens; cf. Accius, Brut. 17 Ribbeck (ap. Div. 1, 44): quoniam quieti corpus nocturne impetu / dedi; Lucr. 5, 200: caeli ... impetus ingens; Ον. M. 2, 72-73: niter in adversum, nec me qui cetera vincit / impetus, et rapido contrarius evebor orbi\ Min. Fei. 5, 10: quibus ... rerum omnium impetus volutatur. With the unnecessary repetition in moveri Mayor compares 2, 84: coniunctio continetur·, Rep. 6, 18: caeli stellifer cursus ... acuto ... movetur sono. admirabili celeritate: cf. 1, 52: admirabili celeritate. videamus: though Plasberg would detect a difference of meaning between this mood and that of videmus in the similar clause just above, I find it hard

791 dines anniversarias cum 1 summa salute et conservatione rerum omnium, dubitamus quin ea non 2 solum ratione 3 fiant sed etiam excellenti divinaque ratione? 98 Licet enim iam remota subtilitate 4 disputandi oculis quodam modo contemplari pulchritudinem rerum earum quas divina Providentia 6 dicimus constitutas.6 39 Ac principio terra universa cernatur,7 locata in media sede mundi, solida et globosa 8 et undique ipsa 9 in sese 10 nutibus suis 5 9

1 tum VN prudentia BF ipsa add. Β

2 10

3 rationem . . . rationem B1 non sum Ν β constituta Ο 7 cernatur (cer in ras.) Β se B1

to follow him, and ahould prefer Mayor's suggestion that the change of mood is to avoid an hexameter ending for the clause. cum summa salute: cf. 2, 80: cum magno usu et commoditate. 98. remota subtilitate disputandi: cf. 3,9: in hac subtilitate sermonis·, Div. 1, 110: physica disputandi subtilitate·, Τ use. 3, 56: disputandi subtilitate·, 5, 68: subtilitas disserendi·, Fam. 7, 11, 3: remote ioco. oculis quodam modo: cf. 2, 99: si ut animis sic oculis videre possemus·, 2,161: totam licet animis tamquam oculis lustrare terram mariaque omnia. pulchritudinem: cf. 1, 22, n. (signis et luminibus); 2, 15; 2, 17; 2, 58; 2, 95; 2, 100; 3, 18; Xen. Cyrop. 8, 7, 22. ac principio: cf. 2, 161; sections 98-104 seem a doublet of 2, 91-92 (cf. K. Reinhardt, Kosmos u. Sympathie (1926), 150) which they perhaps resume because of the interruption in 2, 91-97. Cicero, used his source at first briefly, here more in detail; cf. I. Heinemann, Poseidonios' metapbys. Sehr. 2 (1928), 194. Sections 98-99 deal with the land, 100 with the sea, 101 with the air, and then with the ether. Posidonius is described by Reinhardt (Poseidonios (1921), 5) as "der grösste Augendenker der Antike," with his imagination greatly stimulated by his wide travels (id., 4). In Kosmos u. Sympathie (1926), 151, Reinhardt would detect in this description a likeness to the variety in Hellenistic landscapes, and refers to Vitruv. 7, 5,2 (our passage,

4

suptilitate V1 8 globora A

however, M. Pohlenz (Gotting, gel. An%. 188 (1926), 280) suspects may derive from Panaetius). The influence of his bird's eye view of the earth is perhaps to be seen in some of the following passages: Tusc. 1, 45: quod tandem spectaculum fore putamus cum totam terram contueri licebit eiusque cum situm, formam, circumscriptionem tum et habitabiles regiones, etc.; 1, 68; [Aristot.] De Mundo, 3, 392 b 14-20 [and Apul. De Mundo, 4, quoted on fontium, below]; Philo, Leg. Alleg. 3, 99; De Proem, et Poen. 41-42; De Abrahamo, 159; De Vita Mosis, 1, 212; De Aet. Mundi, 63-64; Sen. Dial. 6, 18, 1-7; 12, 8, 6; Apul. Flor. 10; [Clem.] Horn. 3, 34-35; Plotin. 2, 9, 16-17; 3, 2, 3-4; 3, 2, 14; Lact. Inst. 7 , 3 , 2 5 ; Aug. C.D. 22,24; Procl. in Tim. p. 55 a (p. 177 Diehl): την δλην των έγκοσμίων θεωρίαν. Plin. Ν.Η. 3, 41, uses similar descriptions in speaking of Campania. The style of our passage is well analyzed by G. G. Ramsay, Lat. Prose Comp. 3 (1893), lxxviilxxx, who remarks upon the positions of mundi and auri argentique, the asyndeton of floribus, herbis, arboribus, frugibus, the abstracts perennitates and altitudines, and the chiastic pairs fontium ... perennitates, liquores ... omnium·, montium altitudines, immensitatesque camporum·, and [2, 99] immanitate beluarum, stirpium asperitate. in media sede mundi: cf. 1, 103, n. (ut terra infimum)·, J. O. Thomson, Hist, of anc. Geog. (1948), 217. solida: Plasberg here doubtfully quotes

792 conglobata, vestita floribus, herbis, arboribus, frugibus,1 quorum omnium incredibills multitudo insatiabili varietate distinguitur. Adde hue 2 fontium 3 gelidas perennitates,4 liquores perlucidos 1 frugibus add. Β 2 hunc HV1, uel adhuc add. sup. m. rec. V 1 perhennitates Ο V1BFM

tes Schol. Lucan. 9, 102 [in Cod. Berol. 35]: secundum eos qui argumentantur omnia ficta esse quae de inferis dicuntur. dicunt enim quod terra solida sit et nullam concavitatem possit admittere, ut Cicero, which seems inconsistent with speluncarum concavas altitudines just below, and which might refer to 2, 47: nihil incisum angulis, nihil anfractibus, nihil eminens, nihil lacunosum. With our passage cf. Hier. In Es. 6, 1-7 (Anecd. Mareds. 3, 3 (1903), 111): ut terrae moles illius voluntate solidata sit. globosa: cf. 2, 116, n. {terrae). undique . . . conglobata: cf. 2, 116: st mundus globosus est ob eamque causam omnes eius partes undique aequabiles ipsae per se atque inter se continentur, contingere idem terrae necesse est, ut omnibus eius partibus in medium vergentibus ... eademque ratione mare, cum supra terram sit, medium tarnen terrae locum expetens conglobatur undique aequaliter·, 2, 117: astra ... si et nisu suo globata continent et forma ipsa figuraque sua momenta sustentant; De Or. 3, 178: terraque ut media sit eaque sua vi nutuque teneatur·, Plat. Phaedo, 108 e—109 a: πεπείσμαι . . . εί Ιστιν έν μέσω τω ούρανω περιφερής ούσα, μηδέν αύτη δεϊν μήτε άέρος προς τό μή πεσεΐν μήτε άλλης άνάγκης μηδεμίας τοιαύτης, άλλά ίκανήν είναι αύτήν ϊσχειν τήν ομοιότητα τοϋ ούρανοϋ αύτοϋ έαυτφ πάντη καΐ της γης αύτης τήν ίσορροπίαν · ίσόρροπον γάρ πράγμα ομοίου τινός έν μέσ τοϋ ΰειν, LaGraeci: cf. 2,105: apud Graios-,2,108: tine Suculae a suco]·, Ov. F. 6, 197-198; Plin. N.H. 2, 106: suculis .. . quas Graeci Graeci ... vocitant; 2, 109: perhibent ... ob id pluvio nomine appellant; Schol. II. 18, Graii; 2, 114: Graio ... nomine. Hyades: cf. O. Gruppe, Gr. Myth. u. 486; Schol. Arat. 171, p. 369 Maass [cf. Rel. 2 (1906), 825, n. 4; W. Gundel, De p. 390]; Schol. Germ. Arat. 173; Brev. Stellarum Appellatione et Rel. Rom. Expos. G. 1, 138; Hesych. s.v. Ύ ά δ α ς ; (1907), 101-107; id., in P.-W. 8 (1913), Orion s.v. Ύ ά δ ε ς ; Lyd. De Ost. 7, p. 12 2615-2624; F. Boll-W. Gundel in Ro- Wachsmuth; [Gemin.] Calend. pp. 180, scher, Ausf. Lex. 6 (1937), 941-942. 185 Wachsmuth; Ptol. Apparit. p. 247 This group of stars, variously reckoned Wachsmuth; Isid. Etym. 3, 71, 12: a suco as from two to seven, with one of them etpluviis. Tiro ap. Gell. 13, 9, 4, remarks: of the first magnitude (Ptol. Apparit. adeo ... veteres Romani litteras Graecas p. 258 Wachsmuth), is situated in the nesciverunt ... ut stellas quae in capite forehead of Taurus; Eratosth. Catast. 14; Tauri sunt propterea Suculas appellarint Schol. II. 18, 486; Tiro ap. Gell. 13, 9, 4; quod eas Graeci ΰάδας vocant, tamquam Arat. Lat. p. 211-212 Maass; Ov. F. 6, id verbum Latinum Graeci verbi interpreta197; Plin. N.H. 2, 110; Hygin. Fab. 192, mentnm sit, quia Graece ΰες, sues Latine 2; Astr. 2, 21; 3, 20; Schol. Arat. 171- dicantur. sed ύάδες inquit, ούκ άπο των 172, pp. 388-389 Maass; Serv. and Prob. ύών, id est, non a subus, ita ut nostri opici G. 1, 138; Hesych. s.v. Ύ ά δ α ς ; Suid. s.v. putaverunt, sed ab eo quod est ΰειν,, appellanΎ ά δ ε ς ; Etym. M. s.v. Y ; Etym. Gud. s.v. tur; nam et cum oriuntur et cum occidunt Ύάδες. Its name some (1) derived from tempestates pluvias largosque imbres cient. the Greek letter Y (e.g., Schol. It. 18, pluere autem Graeca lingua ΰειν dicitur, in 486; Hygin. Fab. 192, 3; Schol. Arat. which he seems to be accurately follow171-172, p. 369 Maass; cf. p. 390; Schol. ing his master in the present passage,

2, 111

823

a 1 pluendo (ύειν a enim est pluere), nostri 3 imperite 4 Suculas,5 quasi a subus β essent non ab imbribus nominatae. Minorem autem Septentrionem Cepheus 7 passis palmis 8 [terga] 9 subsequitur; 1 ad B1 2 hyin VNOBFM, hiene H, hyinenim A1 4 im3 nosti A1 6 succulas VNO β suibus M, sucibus Η 7 caefeus perita BF1, imperiti F2 8 palmibus Ν 9 [terga] del. Clark, Desc. of Manuser. 357, tergo B, cefeus F dett. Rom., a tergo dett. Man., terga PL, terca B1

as does Plin. N.H. 18, 247: nimborum argumento Hyadas appellantibus Graecis eas stellas, nostri a similitudine cognominis Graeci propter sues inpositum arbitrantes inperitia appellavere Suculas·, cf. Prob, in Virg. G. 1, 138: Hyades existimantur esse in cornibus Tauri et in ore, quas imperiti Suculas appellant, arbitrantes a suibus Hyadas dictas. sed errant, dictae sunt enim άπό του ΰειν, id est, a spargendo . est enim pluvium sidus, hoc est, non temere oritur ut non imbres sequantur·, also cf. a corrupt passage in Fest. pp. 301-302 M. (390 L.): cula ... stellas quinque uia Hyadas Grae < ... exi> stimantes a subus ; Ampel. 3, 2: Hyades quae a nobis Suculae dicuntur; and for other citations W. Gundel, De Stellarum Appellationibus et Rel. Rom. (1907), 193-195. Gundel, however, in P.-W. 8 (1913), 2616-2617 (with bibliography on 2617), stresses the fact that ύάδες has a short υ but ΰειν a long one, and believes that the connection with ύς, ύός, and sus is more likely, such placing of animals among the constellations being of frequent occurrence. On the Greek accusative form here retained in the Latin cf. Gundel, De Stellarum Appellatione et Rel. Rom. (1907), 196. vocitare: cf. 2, 105, n. (vocitare). suerunt: in Fam. 15, 8, cod. Μ reads suesti, but elsewhere Cicero uses the compound consuesco. The simple verb is perhaps Ennian, since it is also found in Lucr. 1, 60; 4, 369. imperite: this, like quasi ... essent, expresses the rather contemptuous attitude of Cicero toward such a (to him) popular etymology. Suculas: cf. bucula, canicula, etc. Minorem . . . Septentrionem: on the

epithets maior and minor as applied to a singular Septentrio cf. W. Gundel, De Stellarum Appellatione et Rel. Rom. (1907), 60-61; also above, 2, 105, n. {Septem ... Trtones). Cepheus passis palmis: cf. Tusc. 5, 8: stellatus Cepheus cum uxore, genero, filia; Arat. 182-183: αυτός μέν κατόπισθεν έών Κυνοσουρίδος "Αρκτου / Κηφεύς άμφοτέρας χείρας τανύοντι έοικώς; 631: Κηφεΰς έκ βορέω μεγάλη άνά χειρί κελεύει; Eratosth. Catast. 15: ήν δέ, ώς Εύριπίδης ψησίν, Αιθιόπων βασιλεύς 'Ανδρομέδας δέ πατήρ; Arat. Lat. p. 214 Maass; Schol. Arat. 179, p. 372 Maass [on his pedigree]; Vitruv. 9, 4, 6: Septentrionis autem Minoris et Cephei simulacri complures sunt stellae confusae; Hygin. Astr. 2, 9; 3, 8; Avien. 443-444: tergo Cynosuridos Ursae / post habitat geminasque manus a pectore tendit; 687-688: tum bracchia Cepheus / protentasque manus ... inmergitur- 1161-1162; 1198-1199; Hippol. Philosophum. 4, 49 [Cepheus thought by heretics to be Adam, Cassiepia Eve]; W. Windisch, De Perseo eiusque Familia inter Astra collocatos (1902), 27-30; K. Latte in P.-W. 11 (1922), 224; F. Boll-W. Gundel in Roscher, Ausf. Lex. 6 (1937), 884-886 [with illustration from a Vatican ms]. passis palmis: cf. Caes. B.C. 3, 98, 2: passisque palmis proiecti ad terram·, Plin. N.H. 7, 77: pansisque manibus·, Gell. 15, 15, 3: et "passis manibus" et "velis passis" dicimus. quod significat diductis atque distentis; C. Sittl, Die Gebärden d. Gr. u. Rom. (1890), 147-152. subsequitur: the mss read terga subsequitur, but it seems easier to suppose that terga is a marginal variant for tergum just below, as A. C. Clark, The Descent of Manuscripts (1918), 357, suggests, than

824

2, 111

'namque ipsum ad tergum Cynosurae1 vertitur Arcti.'2 Hunc3 antecedit4 'obscura specie stellarum Cassiepia.'5 'Hanc autem β inlustri versatur corpore propter Andromeda aufugiens 7 aspectum 8 maesta parentis.' 1 cynosura AHV, cynosyre B, cynosyrae F, cinosura Ο 2 arcthi BF 3 huic 4 tecedit: rursus incipit 5 cassi epia BFM, M1 Ρ cassiae pia P, carsiae pia 7 aut fugiens V, carsie pia NO · autem {del.) hanc autem B, haec autem V2 8 aspectu PL B1, hau fugiens A, haud fugiens HP

to insert post with Plasberg or to change al.; Hygin. Astr. 2, 10; 3, 9; Lucian, to a tergo with some deteriores and editors. De Salt. 44; Mart. Cap. 8, 838; 8, 842. namque . . . Arcti: fr. 28 Buescu; On her stellar form cf. W. Windisch, op.cit., 30-36. Arat. 182 [quoted on Cepbeus pas sis hanc . . . parentis: fr. 30 Buescu; palmis, above]; Germ. 187-188: ipse brevem patulis manibus stat post Cynosuran / Arat. 197-198: αύτοϋ γαρ κάκεΐνο κυλίνdiducto passu·, Avien. 443-444 [quoted δεται αίνόν άγαλμα / Άνδρομέδης ύπδ μητρί κεκασμένον; i.e., "adorned" or on Cepheus passts palmis, above]. Cynosurae: cf. 2, 105, n. (Cynosura); "arrayed" (καίνυμαι), where the scholia, Ov. Tr. 5, 3, 7: stellis Cynosuridos Ursae. p. 375 Maass, read: γράφεται καΐκεκομHere in apposition with Arcti, like μένον, Εν' ή τεθρηνημένον. κείται δέ έν τοις άστροις ή 'Ανδρομέδα δια τήν Arat. 182: Κυνοσουρίδος "Αρκτου. hunc antecedit . . . Cassiepia: (oh- 'Αθηνών, των Περσέως όίθλων υπόμνημα, scura ... Cassiepia is fr. 29 Buescu); ϊχει δέ καΐ αυτη τάς χείρας έκτεταμέArat. 188-189: τοϋ δ' άρα δαιμονίη προ- νας, ώς προετέθη τω κήτει.Mayor, followκυλίνδεται ού μάλα πολλή / νυκτΐ φαεινό - ing earlier scholars, suggests that the μένη παμμήνιδι Κασσιέπεια; Germ. 193- original reading in Aratus may have 195: Cassiepia virum residet süblimis ad been κεχασμένον, "shrinking back" ipsum, / clara, etiam pernox caelo cum luna (χάζομαι). Germ. 201-206 renders: nec refulsit, / sed brevis et paucis decorata in procul Andromede, totam quam cernere nonsidere flammis; Avien. 450-452: infortuna- dum I obscura sub node licet·, cf. Avien. tam spectabis Cassiepiam. / sed nec multa 459-469. tarnen, cum caelum lumine toto / luna replet. inlustri . . . corpore: added by Cicero, obscura: cf. Schol. Arat. 188, p. 374 though Arat. 198-201 says that she is so Maass: ού γαρ πολλοί αύτήν λαμπρύνου- bright that she can be seen on any night; σιν άστέρες. For similar phrases cf. cf. Schol. Arat. 248, p. 383 Maass: ό άριστερος ώμος της 'Ανδρομέδας λαμArat. 28; 155; 164; 174; 180. Cassiepia: on the forms of the name πρός έστιν. cf. O. Gruppe, Gr. Myth. u. Rel. 1 (1906), Andromeda: cf. Κ. Wernicke in 718 b, n. 185; W. Bubbe in P.-W. 10 P.-W. 1 (1894), 2154-2159 (almost solely (1917), 2315. She was the wife of Cepheus on the myth); W. Windisch, op. cit., and the mother of Andromeda, of whose 24-27; F. Boll-W. Gundel in Roscher, beauty she so unwisely boasted as to Ausf. Lex. 6 (1937), 931-933 (on the suffer from the jealous Nereids. Even- myth and the transformation into stars); tually the family was metamorphosed Eratosth. Catast. 15; 17; Arat. Lat. into constellations; cf. Soph. Androm. pp. 216-217 Maass; Ον. M. 4, 670-752; in Pearson's ed. 1, 78-80; Eratosth. Hygin. Fab. 64, 1-3; Astr. 2, 11; 3, 10; Catast. 16; Arat. Lat. pp. 215-216 Maass; Apollod. Bibl. 2, 4, 3. Vitruv. 9, 4, 3; Manil. 1, 686; 696-697; aufugiens: the doubts of K. Lach-

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825

'Huic Equus 1 ille iubam quatiens2 fulgore micanti summum3 contingit caput alvo,4 stellaque iungens una tenet 6 duplices communi lumine formas6 aeternum ex astris cupiens conectere 7 nodum.' 1

Β ted

a equus HP V*NOB*FM, ecus B\ aequos A1, aequus A'V1 quatiensjs add. 3 4 5 7 sumum Ν aduo B1 texnet B1 ' formans F1 connecVO

mann" (on Lucr. 4, 1169) that an elision 219 Maass; Schol. 205, p. 376 Maass; of Andromeda with a following vowel is Hygin. Astr. 2, 18; Avien. 1009-1010. possible are met by Phaenom. 257: Androiubam quatiens: cf. Phaenom. 474meda hie [though Tutnebus here emended 475: supera cervice iubata / cedit Equus to Andromedae^; 436: Andromeda et. fugiens; Avien. 481: surgat iuba maxima Aufugio with the accusative is rare, yet collo; also Enn. Ann. 517: iubam quassat. cf. Prop. 1, 9, 30; Hygin. Fab. 258; For the twinkling light cf. 2, 110, n. Cod. lust. 3, 28, 1. (tremulam quatiens). aspectum: Plasberg, comparing Lucr. fulgore micanti: cf. Div. 1, 18: 1, 99: mactatu maesta parentis, unnecessa- ardore micantis. rily emends to aspectu. contingit caput alvo: since the conmaesta: not well rendering Arat. 197: stellation does not show the whole αίνον δγαλμα; but cf. Avien. 1277-1278: body of the horse, but only the forepart as far as the belly. maestae / Andromedae; in our passage it probably suggests Arat. 196: φαίης κεν stellaque iungens: i.e., a single star άνιάζειν έπί παιδί. coinciding in two constellations; cf. n. huic . . . nodum: fr. 31 Buescu; Arat. on aeternum ... nodum, below; also 205-224 [205-210: άλλ' όίρα ot και κρατί Schol. Arat. 204, p. 376 Maass: είς δέ πέλωρ έπελήλαται "Ιππος / γαστέρι άστήρ έστιν, δς διαζεύγνυσι της τε 'Αννειαίρη • ξυνός 8' έπιλάμπεται άστήρ / τοϋ δρομέδας την κεφαλήν κ od την τοϋ "Ιππου ήμίτομον γαστέρα. μέν έπ' ύμφαλίω, της δ' έσχατόωσι καρήνω. / οι δ' όίρ' ϊτι τρεις άλλοι έπί πλευράς duplices . . . formas: note the wordτε καΐ ώμους / "Ιππου δεικανόωσι διασταorder, with these words enclosing the δί>ν ίσα πέλεθρα, / καλοί καΐ μεγάλοι]; phrase communi lumine; cf. 2, 112: gelidum Germ. 207-210: Andromedae capiti Soni- valido de pectore frigus. For duplices— pes supereminet ales, j vertice et Andro" t w o " cf. 2, 107: duplici fulgore; 2, 109: medae radiat quae Stella, sub ipsa j alvo pressu duplici palmarum; Phaenom, it. 19, 1 fulget Equi; tris armos et latera aequis J Buescu: duplices umeros·, 14; 258: pedes distinguunt spatiis\ Avien. 471-476: An- duplices·, Prov. cons. 13: has duplicis pestis dromedae capiti suppingitur indiga pleni / sociorum; Virg. Aen. 1, 93: duplicis tendens alvus Equi, summo qua fax in vertice ad sidera palmas [cf. 9, 16]; 7, 140: vibrat / virginis inque auras coni vice surgit duplicis ... parentis·, Lucr. 6, 1146: dupliacuti. / ipsa sub absciso late micat aurea ces oculos; Thes. Ling. Lat. 5 (1934), ventre j cornipedis, simul hunc lux indiscreta 2267-2269. retentat / communique rubent duo semper aeternum . . . nodum: an addition sidere flamma. by Cicero. Aeternus is a favorite word Equus: cf. 2,114; A. Rehm in P.-W. 6 with him (six times in the Phaenomena) and Lucretius (49 times). Moser remarks (1909), 324-326; F. Boll-W. Gundel in cuncta caelestia pro aeternis habebantur, Roscher, Ausf. Lex. 6 (1937), 928-931. and compares Rep. 6, 17: supra lunam By the astrologers this horse was commonly identified with Pegasus; cf. sunt aeterna omnia. With nodum as a star linking two constellations cf. the n. on Eratosth. Catast. 18; Arat. Lat. p.

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826

Έχίη contortis Aries cum cornibus haeret/ quem propter 'Pisces,1 quorum alter paulum2 praelabitur ante 3 et magis horriferis aquilonis tangitur auris.' 1

pices B1

2

paulum add. Μ

3

ante ante {alt. del.) V

stellaque iungens, above; also Phaenom. 17: quem veteres soliti Caelestem dicere Nodum [cf. Avien. 556]; 243: nodis caelestibus aptos; Germ. 245-246: uno coeuntia nodo, / nodum Stella premit; Arat. 245: σύνδεσμον ύπούραιον. exin . . . haeret: fr. 32 Buescu; Arat. 225: αύτοϋ καΐ Κριοϊο θοώταταί είσι κέλευθοι; Germ. 224: inde subest Aries, etc.; Avien. 508: tum celer ille Aries, etc. contortis: cf. Varr. R.R. 2, 2, 4: arietes .. . tortis cornibus; Manil. 2, 246: Ariesque in cornua tortus·, Lucan, 9, 514: tortis cornibus Hammon. Aries: cf. W. Gundel in P.-W. 11 (1922), 1869-1886; F. Boll-W. Gundel in Roscher, Ausf. Lex. 6 (1937), 934-938 (936-937, for several identifications, including the ram which carried Phrixus and Helle (Eratosth. Catast. 19 (cf. Schol. Arat. 225, p. 378 Maass); Hygin. Astr. 2, 20; 3, 19; Ο v. F. 3, 867-876; Val. Fl. 5, 224-228; Ampel. 2, 1; Schol. Germ. Arat. 223) and the golden lamb of Thyestes (Manil. 1, 263; Lucian, De Astrol. 12)). cum cornibus: cf. 2, 106, n. (cum gurgite). haeret: of fixed stars; cf. Phaenom. 169: procul Ulis Piscibus haerens·, Tusc. 5, 69: sidera ... caelo inhaerentia; Rep. 1, 22: stellisque quae caelo inhaererent; Tim. 36: sidera quae ... inbaerent; Arat. 230: έστήρικται. Pisces . . . auris: Cicero here omits the description of the Triangle (Deltoton) and continues with Phaenom. 12-13; Arat. 239-241: oi 8'