e. On the
view I have taken, there would be little difficulty in the fact that
Hortensius now advocates a dogmatic philosophy, though in the lost dialogue
which bore his name he had argued against philosophy altogether[258], and
denied that philosophy and wisdom were at all the same thing[259]. Such a
historical resume as I have supposed Hortensius to give would be within the
reach of any cultivated man of the time, and would only be put forward to
show that the New Academic revolt against the supposed old
Academico-Peripatetic school was unjustifiable. There is actual warrant for
stating that his exposition of Antiochus was merely superficial[260]. We
are thus relieved from the necessity of forcing the meaning of the word
_commoveris_[261], from which Krische infers that the dialogue, entitled
_Hortensius_, had ended in a conversion to philosophy of the orator from
whom it was named. To any such conversion we have nowhere else any
allusion.

The relation in which Hortensius stood to Cicero, also his character and
attainments, are too well known to need mention here. He seems to have been
as nearly innocent of any acquaintance with philosophy as it was possible
for an educated man to be. Cicero's materials for the speech of Hortensius
were, doubtless, drawn from the published works and oral teaching of
Antiochus.

The speech of Hortensius was answered by Cicero himself. If my view of the
preceding speech is correct, it follows that Cicero in his reply pursued
the same course which he takes in his answer to Varro, part of which is
preserved in the _Academica Posteriora_[262]. He justified the New Academy
by showing that it was in essential harmony with the Old, and also with
those ancient philosophers who preceded Plato. Lucullus, therefore,
reproves him as a rebel in philosophy, who appeals to great and ancient
names like a seditious tribune[263]. Unfair use had been made, according to
Lucullus, of Empedocles, Anaxagoras, Democritus, Parmenides, Xenophanes,
Plato, and Socrates[264]. But Cicero did not merely give a historical
summary. He must have dealt with the theory of [Greek: kataleptike
phantasia] and [Greek: ennoiai] (which though really Stoic had been adopted
by Antiochus), since he found it necessary to "manufacture" (_fabricari_)
Latin terms to represent the Greek[265]. He probably also commented on the
headlong rashness with which the dogmatists gave their assent to the truth
of phenomena. To this a retort is