C. here departs even further from the truth in his phrase quae evr aqua

cuncta fingeret, implying a distinct creation out of inert matter by some external force. Elsewhere he gives the usual account, Ac. 11118 Thales ex aqua dixit constare omnia. [Mr Reid would get rid of the inconsistency in C.’s account of Th. by inserting et between eam and mentem ‘that water was the first principle, and that it (water) was God and the mind which pro- duced all things out of water’. One would be glad to relieve C. from the charge of talking nonsense, but it is a question here whether he would object to put nonsense into the mouth of Vell., and it must be remembered that we have the evidence of Minucius in favour of the existing reading. ]
si di possunt—vacans corpore. The reading of most Mss, et mente, cur aquae adjunwit, si ipsa mens &c., teems with difficulties. To what does di allude? According to the preceding sentence T. only attributed divinity to mind, and here we have just the opposite supposition of deities with- out mind: then we find a transitive verb without an object, and lastly another supposition as to the possibility of mind existing apart from body, this supposition standing alone as a protasis without an apodosis. If, set- ting aside the grammatical difficulties, we endeavour to establish a general connexion in thought with what precedes, we have to consider whether the argument is direct, or ad hominem, whether corpus is used in its wider sense (= matter), or its narrower (= animated body), lastly how we are to understand the words deus and sensus. It will help to clear the ground if I first give Epicurus’ own account of sensation (Diog. L. xX 63) Kat pny Ore €xee 7 Wuyxy THs aicOnoews THY TrEiotny aitiay Set Karéyev. ov pH einer Gv avtnyv ef py vd Tov AowTod aOpoicparos (i.e. the body) éoreya-
1 On the historical section compare throughout Zeller’s History (Germ. Vol. 1 Ath ed. 1877, Vol. 1 3rd ed. pt. 1, 1875, pt. 11 1879, Vol. 111 in two parts, 1869 ; the parts treating of Socrates, of Plato, and of the Stoics and Epicureans have been translated into English), and my introductory sketch of Greek philosophy. I have thought it worth while to add special references to Krische, as his
valuable book is in the most repulsive German form, without headings or index or table of contents.