given above, the student might with advantage read Aristotle's _Physica_ II. ch. 4--6, with M. Saint Hilaire's explanation, for the views of Aristotle about τυχη and το αυτοματον, also ch. 8--9 for αναγκη. Plato's doctrine of αναγκη, which is diametrically opposed to that of the Stoics, is to be found in _Timaeus_ p. 47, 48, Grote's _Plato_, III. 249--59. §§30--32. Part iv. of Varro's Exposition: Antiochus' _Ethics_. Summary. Although the old Academics and Peripatetics based knowledge on the senses, they did not make the senses the criterion of truth, but the mind, because it alone saw the permanently real and true (30). The senses they thought heavy and clogged and unable to gain knowledge of such things as were either too small to come into the domain of sense, or so changing and fleeting that no part of their being remained constant or even the same, seeing that all parts were in a continuous flux. Knowledge based _only_ on sense was therefore mere opinion (31). Real knowledge only came through the reasonings of the mind, hence they _defined_ everything about which they argued, and also used verbal explanations, from which they drew proofs. In these two processes consisted their dialectic, to which they added persuasive rhetoric (32). §30. _Quae erat_: the Platonic ην, = was, as we said. _In ratione et disserendo_: an instance of Cicero's fondness for tautology, cf. _D.F._ I. 22 _quaerendi ac disserendi_. _Quamquam oriretur_: the sentence is inexact, it is _knowledge_ which takes its rise in the senses, not the criterion of truth, which is the mind itself; cf. however II. 30 and n. _Iudicium_: the constant translation of κριτηριον, a word foreign to the older philosophy. _Mentem volebant rerum esse iudicem_: Halm with his pet MS. writes _esse rerum_, thus giving an almost perfect iambic, strongly stopped off before and after, so that there is no possibility of avoiding it in reading. I venture to say that no real parallel can be found to this in Cic., it stands in glaring contradiction to his own rules about admitting metre in prose, _Orator_ 194 sq., _De Or._ III. 182 sq. _Solam censebant ... tale quale esset_: probably from Plato's _Tim._ 35 A thus translated by Cic., _Tim._ c. 7 _ex ea materia quae individua est et unius modi_ (αει κατα ταυτα εχουσης cf. 28 A. το κατα ταυτα εχον) _et sui simile_, cf. also _T.D._ I. 58 _id solum esse quod semper tale sit quale sit, quam_ ιδεαν _appellat ille, nos speciem_, and _Ac._ II. 129. _Illi_ ιδεαν, etc.: there is more than one difficulty here. The words _iam a Platone ita nom_ seem to exclude Plato from the supposed old Academico-Peripatetic school. This may be an oversight, but to say first that the school (_illi_, cf. _sic tractabatur ab utrisque_) which included Aristotle held the doctrine of ιδεαι, and next, in 33, that Aristotle crushed the same doctrine, appears very absurd. We may reflect, however, that the difference between Plato's