BOOK I CH. Xx1II § 62. 159

stunted development, moral and intellectual (gentes efferatas of C.); ‘or from gross corruption of manners’, i.e. from abnormal moral development (sacrilegis of C.); ‘or from false philosophy’, i.e. from abnormal intel- lectual development (Diagoras, &c.): Plato Leg. x 8864 foll. assigns the two latter causes for the educated unbelief of his time, (1) dxpareia jdovav Te kat éemOvupiav ent Tov *oe Bn Blov oppacba tas uyxds, (2) duabia tis pada xarern, Soxotca eivat peylotn ppovnors; he further states that though he had known many who had professed atheism in youth, he had never met with one who retained this opinion in old age.
suspicio deorum: cf. opinio deorum § 29 n.
immanitate efferatas: ‘so utterly barbarous’, lit. ‘run wild in savage- ness’. The words are often combined, e.g. 11 99 terram immanitate belua- rum eferatam, Tuse. IV 32 eferata et immania.
§ 63. Diagoras: cf. §§ 2, 117, 11 89. He was a native of Melos (hence the epithet 6 M7jAvos=atheist, used by Aristophanes of Socrates Vub. 830), a disciple of Democritus, resided in Athens for several years, but fled from it to avoid an action for impiety in 411 B.c.; a price was set on his head for divulging the mysteries, cf. Schol. on Arist. Av. 1073 and Stahr’s Art. in Dict. of Biog. Philodemus p. 85 maintains that he was a better theist than the Stoics, and says that any supposed writings of his which appear to show the contrary are either spurious or mere jeux d’esprit ; in proof of this he quotes the following from his genuine poems, eds, beds mpo mavros epyou Bporeiov vopa ppéva vmepraray and xara Saipova kal tiyay ta mavta Bpo- roiow. Sext. Emp. Math. 1x,§ 53 says that he lost his faith after this was written, dSicnOels id twos émopknaartos, see Fabricius in Loc.
Theodorus: see Jntroduction under Aristippus, Zeller’s Socrates tr. pp. 342, 376 foll. and Dict. of Biog. Many striking sayings of his are recorded, as that on his banishment from his native country, xaxés moveire advdpes Kupnvatos ék ris AcBins els thy ‘EAAdda pe e€opifovres Diog. L. 11 103, and his answer to Lysimachus who threatened to crucify him, istis quaeso asta horribilia minitare purpuratis tuis; Theodori quidem nihil interest humine an sublime putrescat (Tusc. 1 102). He is said to have been saved through the influence of Demetrius Phalereus from being cited before the Areopagua, circ. 310 B.C.
nam Abderites: cf. § 27 n. Expressed in full the thought would be ‘T need not ask the question about Prot. for he was condemned on that ground by the Athenians’, On Prot. cf. § 29.
neque ut sint neque ut non sint. The Greek is given by Diog. L. IX 51 repl prev Oedv ovk exw eldévat oVO ws eiolv OVP ws ovK eiaiv. moda yap Ta kwdvorra eid€évat, | Te ddndSTNs Kal Bpayds dv 6 Bios Tod avOpdrov, cf. Plato Theaet. 162. According to the ordinary use of words, C.’s transla- tion could only mean ‘I am unable to say either how they exist or how they do not exist’, which is of course not the sense of the Greek. Are we to consider it a mistranslation, or a forcing of the usage of the language in order to give a closer representation of the Greek? The latter is the view
160 BOOK I CH, XXIII § 63.
taken by Sch. zn loc. and by Draeg. § 408, who calls it ‘ganz vereinzelt’ but classes it with such essentially different uses as pugnare ut V. D. 175, retinendum esse ut 95.
habeo dicere. This construction instead of the usual habeo quod dicam is said (Draeg. § 413) to be found only in Cic. Suet. and Gell., but Allen quotes Hor. Lpod. xvi 23 melius quis habet suadere, Ov. Trist. 1 1. 123 plura mandare habebam, [to which add Metam. 1x 658 dare habebant, Pont. m1 1. 82 laedere habet, Lucr. v1 711 dicere habebam. J.S.R.] See N. D. 111 93 haec dicere habui de natura deorum (compared with haec habut guae dicerem, Lael. 104; Cato 85), and other exx. in Draeg.
Atheniensium—combusti. So Diog. U.c. 8a ravrnv 8€ rv dpyiy rod ovyypdappatos e£eBAnOn mpos AOnvaiwy’ Kai ra BiBdia avTov Katéxavouy ev TH dyopa, see the nn. in Hiibner’s ed. We find the same names mentioned by Sext. Emp. Math. 1x 51 foll. in a list of atheistical philosophers, but he adds Prodicus, Euhemerus and Critias, all of whom are introduced, the last without name, by C. in § 117 foll. where see nn. Fabricius in his note on Sext. 7. c. mentions several other philosophers against whom the same charge was brought. Clem. Al. Protr. 2 p. 7 Sylb. gives a similar list, but will not allow the justice of the charge: ‘the true a@eo. are not those who deny false gods, but those who deny the true and worship the false’. This is a retort upon the heathen, whose name for the Christians was a6eo., but Clemens fails to distinguish between the denial of what was false in the -heathen religions, and the denial of religion in itself. There can be little doubt that in some cases, e.g. that of Theodorus, the denial was of the latter kind.
§ 64. quippe cum—potuisset : ‘seeing that in the case of P. the mere expression of a doubt had been punished’,
Tubulus: (L. Hostilius) ewm unum ex omni memoria sceleratissimum et audacissimum fuisse accepimus, Scaur.15; Cut Tubuli nomen odio non est ? Fin. V 62; cum praetor quaestionem inter sicarios exercuisset, ita aperte cepit pecunias ob rem judicandam ut anno proximo P. Scaevola tr. pl. ferret ad plebem vellentne de ea re quaert. Quo plebiscito decreta a senatu est consult quaestio On. Caepioni; profectus in exilium Tubulus statim, nee respondere ausus ; erat enim res aperta, Fin. 11 54; NV. D. 11 74; Gell. m1 7.
Lupus: Horace (Sat. 11 1. 68) and Persius (1 114) also speak of a Lupus satirized by Lucilius. He is generally supposed to be L. Cornelius Lentulus Lupus, Aedile B.c. 163, Consul 156, Censor 147, but Munro has shown that this can hardly be the case (Journal of Philology vol. vut p. 217). In the first book of his Satires Luc. made the Gods hold a council concerning his death, Serv. ad Aen. x 104.
Carbo: (C. Papirius) the partisan of the Gracchi who suddenly changed sides after the death of C. Gracchus, and defended his murderer Opimius ; cf. Fam. 1x 21 is et tribunus plebis seditiosus et P. Africano vim attulisse existimatus est. Accusante L. Crasso cantharidas sumpsisse dicitur. In the