M. C. 7

98 BOOK I CH. IX § 23.
their presence’: see n. on § 20, cujus principium. The evils of life were often urged in opposition to Stoic optimism, see VW, D. 111 65 seq., Ac. 11120, and the interesting remarks of Pliny V. //. vir praef. Of the two reasons assigned for the misery of fools the Ist, though mainly Stoic, is also in ac- cordance with Epicurean teaching, e.g. Lin. 157 stulti malorum memoria torquentur: sapientes bona praeterita grata recordatione renovata delectant; 59 nemo stultus est non miser, and the boasts of Lucretius 1 7 &c.: the 2nd is distinctly Epicurean cf. Z'use. v 95 (Epicurus held) hac usurum compensatione sapientem ut et voluptatem fugiat si ea majorem dolorem efectura sit, et dolorem suscipiat majorem efficientem voluptatem, and the quotation from a letter of Epicurus written in great pain, /%n. 11 96 com- pensabatur tamen cum his omnibus animé laetitia quam capiecbam memoria rationum inventorumque nostrorum (quoted by Heidt. p. 42, see also R. and P. § 388, 389).
Ch. X. qui vero dixerunt. That the world was a rational creature was the doctrine both of Plato and the Stoics, ef. § 18.
animi natura intellegentis. Davies’ objection to the use of Zntel- legens for tntellegentiae particeps seems to be answered by the sentence in the Zimaeus c. 3 where C, translates ovdév dvdnrov tod vodv éyovros Kadduov é€oecOa by nihil inintellegens intellegente praestantius. Most Mss have naturam, which is very possibly right, the subject of the subordinate clause (posset) being attracted into the object of the principal (viderunt) see Div. 11103 videsne Epicurum quem ad moedum concluserit with Allen’s n, and Sch. Opuse. 111 301 foll. The latter thinks ¢ntellegentes was inserted by way of simplifying this construction; but a distinctive epithet is wanted for animus: otherwise, as it is found apart from rationality in brutes (see Tusc. 1 80 bestiae quarum animi sunt rationis expertes) there would be no meaning in the words in quam jfiguram cadere posset. On the periphrastic use of natura cf. 11 136 alvi natura, and Jin. V 33 hoc intellegant, si quando naturam hominis dicam, hominem dicere me; nihil enim hoc differt, Nigelsb. Stil. § 50 4.
in quam figuram cadere: cf. n.on $19. Vell. refers to the human figure § 48.
§ 24. nunc autem hactenus admirabor: ‘on the present occasion I will content myself with expressing my surprise at their stupidity’, Most of the edd. place a colon after hactenus, to which Heidt. p. 44 rightly objects that, wherever hactenus is used thus abruptly with the verb omitted, it implies a change to a new topic, ‘so much for that, and now to turn to another point’, cf. Zuse. Iv 65, Of. 1 91, 160, 111 6, Parad. 41, Divin. 11 53. He further points out that nunc must be taken with admirabor, if that is to refer to the immediate present, and ends with the ingenious suggestion that hactenus is simply the marginal note of a reader to mark where he had left off. Curiously enough it does appear thus in the margin of one of the Harleian mss. I believe however that hact. adm. is an abbreviated phrase for hactenus dicam ut admirer (Klotz’s explanation is not unlike,