CRITICAL NOTES. 506 



enim (or etenim) et suavitatis delectans, &c. j others of less autLority, 

 levitatis enim et suavitatis est enim et suavitate delectans, &c. The 

 atter reading is, in all material respects, the same as the one pro- 

 posed by me. The second enim is manifestly due to the carelessness 

 of the copyist, and is a sufficiently natural mistake for him to make. 

 Madvig attaches great importance to a MS. which he calls the 

 " Codex Havn : " and, curiously enough, remarks that in it there is a 

 gap, between suavitatis and delectans, sufficient for three words, on 

 which account he considers the passage defective. These " three 

 words" I conceive to have been the ' est et suavitate' found in some 

 of the inferior MSS. The original cause of the corruption was, in 

 all probability, the confusion of the words et suavitate with the pre- 

 ceding et suavitatis. 



Lbid : I. xiv, 40. " At vero scelerum iji homilies (or omnes) atque 

 impietatum nulla expiatio est." Here I suspect that the words in 

 homines have crept into the text from the marginal annotation of 

 some commentator, who wished to draw a distinction between sceleriivi 

 as " sins against men," and impietatum as " sins against the Gods f 

 whereas the phrase seems to be simply one of those cumulative forms 

 of expression which are so common in Cicero. Just before this 

 passage there is a gap in the MSS., and it has been conjectured that, 

 in the part which is missing, Cicero criticised the boast of the Epicu- 

 I'eans, that their master had freed men from the bondage of super- 

 stitious fear ; " for," he says, " even in those matters we have been 

 sufficiently purified without that man's fumigations ; but, assuredly, 

 there is no purification from real crimes and acts of impiety." Bake 

 would substitute in aoiimis for in homines ; but this would appear to 

 be unnecessary, if we lay stress upon scelerum, &c., " real crimes" as 

 opposed to mere siiperstition. 



Ibid : I. xvi, 44. " JSTam et communis intelligentia notas nobis 

 res efficit eaque (v. 1. easque) in animis nostris inchoavit (v. 1. inchoat) 

 ut honesta in virtute ponantur in vitiis turpia." I propose to read — 

 ea quae . . . inchoata'st, ut . . , Cicero has just said that 

 not only " right" and " wrong" are determined by nature, but also 

 all things " honourable" and " base" in like manner " for our ' com- 

 munis intelligentia ' also, that which is originally implanted in our 

 minds, makes things known to us, so that the honourable are 

 accounted among the virtues, the base among the vices." By the 

 words " com,munis intelligentia," Cicero means the Tcoivat. ivvoiai of the 



