a_
is a sort of tertiary predicate after _efficere_ ("to manufacture so as to
be probable"). It _must not be repeated_ after the second _efficere_, or
the whole sense will be inverted and this section placed out of harmony
with 50. _Plane proxime_: = _quam proxime_ of 36.

Sec.48. _Ipsa per sese_: simply = _inaniter_ as in 34, 47, i.e. without the
approach of any external object. _Cogitatione_: the only word in Latin, as
[Greek: dianoia] is in Greek, to express our "imagination." _Non numquam_:
so Madv. for MSS. _non inquam_. Goer. after Manut. wrote _non inquiunt_
with an interrogation at _omnino_. _Veri simile est_: so Madv. _D.F._ III.
58 for _sit_. The argument has the same purpose as that in the last
section, viz to show that phantom sensations may produce the same effect on
the mind as those which proceed from realities. _Ut si qui_: the _ut_ here
is merely "as," "for instance," cf. n. on 33. _Nihil ut esset_: the _ut_
here is a repetition of the _ut_ used several times in the early part of
the sentence, all of them alike depend on _sic_. Lamb. expunged _ut_ before
_esset_ and before _quicquam_. _Intestinum et oblatum_: cf. Sext. _A.M._
VII. 241 [Greek: etoi ton ektos e ton en hemin pathon], and the two classes
of _falsa visa_ mentioned in n. on 47. _Sin autem sunt_, etc.: if there
_are_ false sensations which are probable (as the Stoics allow), why should
there not be false sensations so probable as to be with difficulty
distinguishable from the true? The rest exactly as in 47.

Sec.Sec.49--53. Antiochus attacked these arguments as _soritae_, and
therefore faulty (49). The admission of a certain amount of similarity
between true and false sensations does not logically lead to the
impossibility of distinguishing between the true and the false (50). We
contend that these phantom sensations lack that self evidence which we
require before giving assent. When we have wakened from the dream, we
make light of the sensations we had while in it (51). But, say our
opponents, while they last our dreaming sensations are as vivid as our
waking ones. This we deny (52). "But," say they, "you allow that the
wise man in madness withholds his assent." This proves nothing, for he
will do so in many other circumstances in life. All this talk about
dreamers, madmen and drunkards is unworthy our attention (53).

Sec.49. _Antiochus_: Sext. often quotes him in the discussion of this and
s