it fato
fieri quaecumque fiant_. The context of that passage should be carefully
read, along with _N.D._ I. 69, 70. Aug. _Contra Ac._ III. 29 lays great
stress on the necessary truth of disjunctive propositions. _Catus_: so
Lamb. for MSS. _cautus_. _Tardum_: _De Div._ II. 103 _Epicurum quem hebetem
et rudem dicere solent Stoici_; cf. also _ib._ II. 116, and the frequent
use of [Greek: bradys] in Sext., e.g. _A.M._ VII. 325. _Cum hoc igitur_:
the word _igitur_, as usual, picks up the broken thread of the sentence.
_Id est_: n. on I. 8. _Evertit_: for the Epicurean view of Dialectic see R.
and P. 343. Zeller 399 sq., _M.D.F._ I. 22. _E contrariis diiunctio_: =
[Greek: diezeugmenon ex enantion].

Sec.98. _Sequor_: as in 95, 96, where the _Dialectici_ refused to allow the
consequences of their own principles, according to Cic. _Ludere_: this
reminds one of the famous controversy between Corax and Tisias, for which
see Cope in the old _Journal of Philology_. No. 7. _Iudicem ... non
iudicem_: this construction, which in Greek would be marked by [Greek: men]
and [Greek: de], has been a great crux of edd.; Dav. here wished to insert
_cum_ before _iudicem_, but is conclusively refuted by Madv. _Em._ 31. The
same construction occurs in 103. _Esse conexum_: with great probability
Christ supposes the infinitive to be an addition of the copyists.

Sec.Sec.98--105. Summary. In order to overthrow at once the case of
Antiochus, I proceed to explain, after Clitomachus, the whole of
Carneades' system (98). Carneades laid down two divisions of _visa_,
one into those capable of being perceived and those not so capable, the
other into probable and improbable. Arguments aimed at the senses
concern the first division only; the sapiens will follow probability,
as in many instances the Stoic sapiens confessedly does (99, 100). Our
sapiens is not made of stone; many things _seem_ to him true; yet he
always feels that there is a possibility of their being false. The
Stoics themselves admit that the senses are often deceived. Put this
admission together with the tenet of Epicurus, and perception becomes
impossible (101). It is strange that our _Probables_ do not seem
sufficient to you. Hear the account given by Clitomachus (102). He
condemns those who say that sensation is swept away by the Academy;
nothing is swept away but its _necessary_ certainty (103). There are
two modes of with