M. p. 1089 rd pév HSdpevov ths capxds TO xalpovte Tis Wuyxis vmepetdortes,

atéis & ék rod xaipovros eis TO Hdopevoy TH Aidt TeAevTavTes quoted by Zeller Epic. p. 452 tr.
quos pudeat: most of the editors spoil the irony of the passage by inserting non. Cotta is complimenting Vell. on his superiority to the scruples of the weaker brethren (called dmperitos Fin. 1 55) who think that there may be pure mental pleasures entirely unconnected with the body ; cf. Fin. 117 (Epicurus declares) ne intellegere quidem se posse, ubi sit aut quod sit ullum bonum praeter illud, quod cibo et potione et aurium delecta- tione et obscena voluptate capiatur. An haec ab eo non dicuntur? to which Torquatus replies guast vero me pudeat istorum, aut non possim quem- admodum ea dicantur ostendere/ C. rejoins that there is no reason why te pudeat sapienti adsentiri; also § 21 ille non pertimuit, § 28 est tanti philosophi audacter sua decreta defendere, 169 sunt quidam Epicuret timidiores contra vestra convicia. Just in the same way Socrates compli- ments Callicles on his freedom from false shame Gorg. 492 and 483. Klotz Adn. Cr. 11 16 points out that if Vell. were ashamed of the doctrine referred to, there would have been no propriety in calling upon him to justify and explain it, as is done in the following sentence quem cibum igitur &c., also that his recognition of these doctrines is stated below, annuere te video § 113.
delicatis et obscenis : ‘the pleasures of the voluptuary and sensualist’, cf. Epic. wept rékovs quoted by Diog. L. x 6 and more fully by Athen. vir p. 280 o8 yap ¢ywye €xw Ti vonow Tdyabdy, adaipav pev ras b1a xvAGv Hdovas, apapayv Sé€ ras b¢ ddpodiciwy, cai tas ds’ dxpoapatwyv Kai tas dia popdpis, which is translated in the Zwusc. 111 41, see /in. 11 29, Ac. 17 with Reid’s n.
§ 112. perfundas voluptatibus: ‘to steep them in pleasure’, cf. Tusc. tv 20 (the pleasures of sense) sunt omnes unius generis ad perfunden- dum animum tanquam iliquefactae voluptates.
ut poetae—comparant. I see no reason for changing the ut of the Mss into ac or et; ‘as the poets indeed do’ is a very natural continuation of the question as to food and drink ; guidem of course points the contrast to tu autem. On the other hand there is great harshness in the Ms reading nectar ambrosiam before epulas. It can hardly be taken either as an instance of asyndeton, or of apposition (as Klotz Adn. Crit. 1 p. 18), while it would be a very natural gloss for a scribe to add. Omitting it, we must throw the stress of the sentence on the following clause, referring to the beautiful cup-bearers, otherwise the mere mention of epulae would scarcely add anything to what has been said before. For comp. ep. cf. II 68 funestas epulas comparans and comp. convivium Verr. A.111 65, For
218 BOOK I CH, XL § 112.
the general sense cf. Tusc. 1 65 non enim ambrosia deos aut nectare aut Juventate pocula ministrante lactart arbitror, nec Homerum audio, qui Ganymeden ab dis raptum ait propter formam ut Jovi bibere ministraret.
§ 113. at has—sensibus: ‘your answer is that you count these as inferior pleasures which merely tickle the sense’. Zv¢i//. is C.’s translation for Epicurus’ yapyadiopot odparos (Cleomedes Cycl. Theor. 111 91, Athen. x11 546); he uses it always with the apologetic guast (Lin. 139, Tuse. mI 47, Off. 11 63, Senect. 47); in Ley. 1 47 he employs the phrase dulcedo hace et scabies (=pruritus), see Dumesnil ad loc. ; Lucr. also has ¢itillare sensus 11 429,
quousque—scriptae : ‘when will you cease your mockery? (it must be such) for Ph. too could not stand Epicureans affecting to repudiate effemi- nate pleasures ; he would quote verbatim many sayings of Ep. to the same effect’. For ludis cf. § 123: nam refers to pronuntiabat in the second clause, the first clause taking the place of some such form as indignatus, cf. n. on ttaque § 85. Ltiam implies ‘I am not the only one to feel impa- tience at this shuffling’. For Philo sce § 6, 59.
Metrodori: cf. § 93 and Duening pp. 47—51, where the following fragments occur, rept yaorépa yap, © pucioddye Teoxpartes, 70 dyaOdv (Plut.