that the person who has one of the _sensations_ cannot tell from
which of the two _things_ it comes. Under these circumstances the sceptics
urge that it is absurd to divide _things_ into those which can be perceived
(known with certainty) and those which cannot. _Nihil interesse autem_: the
sceptic is not concerned to prove the absolute similarity of the two
sensations which come from the two dissimilar things, it is enough if he
can show that human faculties are not perfect enough to discern whatever
difference may exist, cf. 85. _Alia vera sunt_: Numenius in Euseb. _Pr.
Ev._ XIV. 8, 4 says Carneades allowed that truth and falsehood (or reality
and unreality) could be affirmed of _things_, though not of _sensations_.
If we could only pierce _through_ a sensation and arrive at its source, we
should be able to tell whether to believe the sensation or not. As we
cannot do this, it is wrong to assume that _sensation_ and _thing_
correspond. Cf. Sext. _P.H._ I. 22 [Greek: peri men tou phaisthai toion e
toion to hypokeimenon] (i.e. the thing from which the appearance proceeds)
[Greek: oudeis isos amphisbetei, peri de tou ei toiouton estin hopoion
phainetai zeteitai]. Neither Carneades nor Arcesilas ever denied, as some
modern sceptics have done, the actual existence of things which cause
sensations, they simply maintained that, granting the existence of the
things, our sensations do not give us correct information about them.
_Eiusdem modi_: cf. 33 _eodem modo_. _Non posse accidere_: this is a very
remarkable, and, as Madv. (_D.F._ I. 30) thinks, impossible, change from
_recta oratio to obliqua_. Halm with Manut. reads _potest_. Cf. 101.

Sec.41. _Neque enim_: a remark of Lucullus' merely. _Quod sit a vero_: cf.
Munio on Lucr. II. 51 _fulgor ab auro_. _Possit_: for the om. of _esse_ cf.
n. on I. 29.

Sec.42. _Proposita_: cf. [Greek: protaseis] _passim_ in Sext. _In sensus_: =
_in ea, quae ad sensus pertinent_ cf. I. 20. _Omni consuetudine_: "general
experience" [Greek: empeiria], cf. _N.D._ I. 83. _Quam obscurari volunt_:
cf. I. 33. _quod explanari volebant_; the em. of Dav. _obscurare_ is
against Cic.'s usage, that of Christ _quam observari nolunt_ is wanton
without being ingenious. _De reliquis_: i.e. _iis quae a sensibus
ducuntur_. _In singulisque rebus_: the word _rebus_ must mean _subjects_,
not _things_, to which the words _in minima dispertiunt_ would hardly
apply. _Adiuncta_: Sext. _A.M._ VII. 164 (R. and P. 410) [Gre