ains the MSS. _sunt_ on the ground that
the clause _quanta sint_ is inserted [Greek: parenthetikos]! Orelli
actually follows him. For the phrase cf. 122 _circumfusa tenebris_.
_Interrogationibus_: cf. I. 5 where I showed that the words _interrogatio_
and _conclusio_ are convertible. I may add that in Sextus pure syllogisms
are very frequently called [Greek: eroteseis], and that he often introduces
a new argument by [Greek: erotatai kai touto], when there is nothing
interrogatory about the argument at all. _Dissolvere_: [Greek: apolyesthai]
in Sext. _Occurrere_: cf. 44.

Sec.47. _Confuse loqui_: the mark of a bad dialectician, affirmed of Epicurus
in _D.F._ II. 27. _Nulla sunt_: on the use of _nullus_ for _non_ in Cic.
cf. Madv. _Gram._ 455 obs. 5. The usage is mostly colloquial and is very
common in Plaut. and Terence, while in Cic. it occurs mostly in the
Letters. _Inaniter_: cf. 34. There are two ways in which a sensation may be
false, (1) it may come from one really existent thing, but be supposed by
the person who feels it to be caused by a totally different thing, (2) it
may be a mere [Greek: phantasma] or [Greek: anaplasma tes dianoias], a
phantom behind which there is no reality at all. _Quae in somnis
videantur_: for the support given by Stoics to all forms of divination see
Zeller 166, _De Div._ I. 7, etc. _Quaerunt_: a slight anacoluthon from
_dicatis_ above. _Quonam modo ... nihil sit omnino_: this difficult passage
can only be properly explained in connection with 50 and with the general
plan of the Academics expounded in 41. After long consideration I elucidate
it as follows. The whole is an attempt to prove the proposition announced
in 41 and 42 viz. _omnibus veris visis adiuncta esse falsa_. The criticism
in 50 shows that the argument is meant to be based on the assumption known
to be Stoic, _omnia deum posse_. If the god can manufacture (_efficere_)
sensations which are false, but probable (as the Stoics say he does in
dreams), why can he not manufacture false sensations which are so probable
as to closely resemble true ones, or to be only with difficulty
distinguishable from the true, or finally to be utterly indistinguishable
from the true (this meaning of _inter quae nihil sit omnino_ is fixed by
40, where see n.)? _Probabilia_, then, denotes false sensations such as
have only a slight degree of resemblance to the true, by the three
succeeding stages the resemblance is made complete. The word _probabili