. _Opinio_: [Greek: doxa], see Zeller and cf.
_Ac._ II. 52, _T.D._ II. 52, IV. 15, 26.

Sec.42. _Inter scientiam_: so Sextus _Adv. Math._ VII. 151 speaks of [Greek:
epistemen kai doxan kai ten en methopiai touton katalepsin]. _Soli_: Halm,
I know not why, suspects this and Christ gives _solum ei_. _Non quod
omnia_: the meaning is that the reason must generalize on separate
sensations and combine them before we can know thoroughly any one _thing_.
This will appear if the whole sentence be read _uno haustu_; Zeller p. 78
seems to take the same view, but I have not come across anything exactly
like this in the Greek. _Quasi_: this points out _normam_ as a trans. of
some Gk. word, [Greek: kriterion] perhaps, or [Greek: gnomon] or [Greek:
kanon]. _Notiones rerum_: Stoic [Greek: ennoiai]; Zeller 81--84, R. and P.
367, 368. _Quodque natura_: the omission of _eam_ is strange; Faber
supplies it. _Imprimerentur_: the terms [Greek: enapesphragismene,
enapomemagmene, entetypomene] occur constantly, but generally in relation
to [Greek: phantasiai], not to [Greek: ennoiai]. _Non principia solum_:
there seems to be a ref. to those [Greek: archai tes apodeixeos] of Arist.
which, induced from experience and incapable of proof, are the bases of all
proof. (See Grote's _Essay on the Origin of Knowledge_, first printed in
Bain's _Mental and Moral Science_, now re-published in Grote's
_Aristotle._) Zeno's [Greek: ennoiai] were all this and more.
_Reperiuntur_: two things vex the edd. (1) the change from _oratio obliqua_
to _recta_, which however has repeatedly taken place during Varro's
exposition, and for which see _M.D.F._ I. 30, III. 49; (2) the phrase
_reperire viam_, which seems to me sound enough. Dav., Halm give
_aperirentur_. There is no MSS. variant. _Aliena_: cf. _alienatos_ _D.F._
III. 18. _A virtute sapientiaque removebat_: cf. _sapiens numquam fallitur
in iudicando_ _D.F._ III. 59. The _firma adsensia_ is opposed to
_imbecilla_ 41. For the _adsensio_ of the _sapiens_ see Zeller 87. More
information on the subject-matter of this section will be found in my notes
on the first part of the _Lucullus_. _In his constitit_: cf. II. 134.

Sec.Sec.43--END. Cicero's historical justification of the New Academy.
Summary. Arcesilas' philosophy was due to no mere passion for victory
in argument, but to the obscurity of phenomena, which had led the
ancients to despair of knowledge (44). He even abandoned the one tenet
held