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 καταληπτικη φαντασια and εννοιαι (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 made by Lucullus[266]. That Cicero's criticism of the dogmatic schools was incomplete may be seen by the fact that he had not had occasion to Latinize the terms καταληψις (i.e. in the abstract, as opposed to the individual καταληπτικη φαντασια), εναργεια, ‛ορμη, αποδειξις, δογμα, οικειον, αδηλα, εποχη, nearly all important terms in the Stoic, and to some extent in the Antiochean system, all of which Lucullus is obliged to translate for himself[267]. The more the matter is examined the more clearly does it appear that the main purpose of Cicero in this speech was to justify from the history of philosophy the position of the New Academy, and not to advance sceptical arguments against experience, which were reserved for his answer to Lucullus. In his later speech, he expressly tells us that such sceptical paradoxes as were advanced by him in the first day's discourse were really out of place, and were merely introduced in order to disarm Lucullus, who was to speak next[268]. Yet these arguments must have occupied some considerable space in Cicero's speech, although foreign to its main intention[269]. He probably gave a summary classification of the sensations, with the reasons for refusing to assent to the truth of each class[270]. The whole constitution and tenor of the elaborate speech of Cicero in the _Lucullus_ proves that no general or minute demonstration of the impossibility of επιστημη in the dogmatic sense had been attempted in his statement of the day before. Cicero's argument in the _Catulus_ was allowed by Lucullus to have considerably damaged the cause of Antiochus[271]. The three speeches of Catulus, Hortensius, and Cicero had gone over nearly the whole ground marked out for the discussion[272], but only cursorily, so that there was plenty of room for a more minute examination in the _Lucullus_.