BOOK I CH. Xxxvimt § 105. 211

motum inanem: the xcevoraéera of Sext. Emp. Math. vit 184, cf. Ac. Ir 47 conantur ostendere multa posse videri esse, quae omnino nulla sint cum animé inaniter moveantur, and § 34 with Reid’s nn.
§ 106. ut igitur Ti. Gracchum—intellegantur. I am disposed to agree with Klotz (Adn. 11 15) as against Madv. ap. Orelli (who is followed by Sch. Baiter and Miiller) and should translate the passage as follows: ‘In the same way then as, when I imagine myself to see Gracchus in his speech presenting the voting urn about (to decide the case of) Octavius, I at the time assert this to be a mere groundless fancy, while you on the contrary assert that the images of the two men continue to exist, and after arriving in the Capitol are then carried on to me,—so (you assert it to be) in the case of God, whose recurring likeness strikes upon the mind and leads it to recognize the divine blessedness and eternity’. The simple framework of the sentence would be ut 7%. Gracchum cum videor videre...motum animt dico esse inanem, tu autem imagines ad animum meum referri; sic in deo dicimus ego motum inanem fiert, tu crebra facte pelli animos, but C. after giving both the Academic and Epicurean views in the compared case of Gracchus, omits the former, as obvious, in the case of the gods, and so confuses the construction. Madv. omits zgitur, which connects the special application with the general principle, takes ut=velut, as in § 88 ut Seriphi, and changes pervenerint into pervenerim, making hoc fiert a sort of corollary depending on dicis understood, instead of the apodosis of the sentence. Sch. (V. Jahrb. 1875, p. 691) points out that there is no occasion for pervenerim, the scene might be imagined without going to the Capitol, though it is true a visit there might suggestit ; on the other hand the vagrant images of G. and O. may be supposed to attach to themselves images of the Capitol by their visit there, cf. Div. 1 137 ista igitur me imago Marti in campum Atinatem persequebatur? The incident referred to is as follows. In 133 B.c. the passing of the Agrarian law of Ti. Gracchus was stopped by the veto of Octavius his colleague in the tribunate: after a vain attempt to induce him to desist from his opposition, G. proposed his deposition by the tribes. When 17 out of the 35 tribes had voted for the motion, G. once more urged O. to yield, but he answering ‘complete what thou hast begun’, the voting was continued and O. deposed.
in Capitolio. We read of the Comitia Tributa being held in the Capitol in Liv. xxv 3 ewm dies advenisset, conciliumque tam frequens plebis adesset ut multitudinem area Capitolit viz caperet, sitella lata est ut sortiren- tur ubi Latini suffragium ferrent, XxxuI 25 ea rogatio in Capitolio ad plebem lata est, XLII 16 ex Capitolio ubi erat concilium (plebis) abiit, XLV 36 cum ta Capitolio rogationem tribunus plebis ferret, Xxx1v 53 ca bina comitia Cn. Domitius praetor urbanus in Capitolio habuit, App. Bell. Civ. 1 15 (Gracchus) xaréhaBe rod Kamer@Xlov tov vedv, evOa yecporovnoey Epedrov, Plut. Tv. Gracch. 17 mponjer S€ Spas avo, rov Shpov jépoicOat wept to KazetoXtov ruvOavopevos. Cf. Lange ldm. Alterth. p. 442, and Burn’s Lome p. 84, ‘The Vulcanal must have been close to the Senaculum
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212 BOOK I CH. XXxXvVIII § 106.
on the slope of the Capitol. It seems to have been originally an open space used for public meetings, especially those of the Comitia Tributa’. The Comitia Tributa were also held in the Campus Martius (Fam. vit 30), and the Circus Flaminius (Liv. xxvit 21) as well as in the Forum.
sitellam : (dim. of situ/a ‘a bucket’) an urn filled with water (vSp/a) in which were placed the wooden lots to determine the order of voting of the tribes. The neck was made so narrow that only one lot could come to the surface, see Dict. of Ant.
remanere: so Plut. Def. 07.19 p. 420 speaks of ra etSoXa amA€rous érav mepiodous eudbatvopeva kal weptvootouvra TavTn, Ta pev ete CdvTwv, Ta S€ madat katakaévtwy 7) Katacarevt@y atoppvevta, Lucr. Iv 734, 761.
quae referantur. We might have expected the Infinitival construc- tion to be continued in the relative clause, as also in cujus pellantur below, but see n. on § 12 ex quo exsistit ; perhaps too quae has more than a con- nective force here, implying a result ‘so that they are carried to me’.
pellantur—ex quo—intellegantur. More simply pwls? animi beatos intellegant. For the pl. beati after s. deo cf. § 50 Balbe soletis n.
intellegantur: for the personal, instead of the more common imper- sonal use, cf. Roby § 1353.
§ 107. fac imagines—quaedam: ‘suppose that there are such images impinging on the mind, that is merely the presentation of a certain form ’.
num etiam cur: following objicitur by a sort of zeugma, cf. § 99 si wt n., Zumpt § 775. The answer to this objection would be, according to § 49, that the idea of eternity was suggested by the never-ending stream of images, and further confirmed by the doctrine of icovopia ($ 109); and the idea of happiness by the delight afforded in their contemplation.
licentia : ‘extravagance’, cf. § 65n. omnino—sed: cf. § 12 n.
a Democrito: sc. venit, cf. Nigelsb. § 183 4.
nec vos exitum reperitis: ‘you cannot find your way out’, ‘arrive at any satisfactory conclusion’, see § 104 n.
tota res vacillat et claudicat: ‘it is a lame and halting theory alto- gether’, ‘has no sure footing’, The lexx. supply many instances of the metaphorical use of these words.
quid est quod—fuerunt: ‘what is more improbable than that the images of all men, Homer &c., should be coming in contact with me, yet not in the shape which they had when alive?’ I have here accepted the emendation guam before omnium, but the reading of the Mss is tenable if we put a mark of interrogation after possit, and take omnitum incidere as an exclamatory Inf. This would justify the rather exaggerated omnium, which is placed in sharp contrast with me: there is no excuse for Baiter’s feeble hominum. In denying the resemblance between the image and the object, C. anticipates the result of the reasoning which follows: ‘we see the images of that which is non-existent, and impossible, of scenes and persons unknown to us; and these images differ for different people ;