^{page 279 note 1} Bevue de Philologie, 1877, p. 264.

^{page 279 note 2} The Physical Constitution of the Epicurean Gods,‘Journal of Philology, 1883, pp. 212–247. Mr. Scott has here worked out the theory with great learning and ingenuity.

^{page 278 note 1} De Epieuri Theologia, Opnscula, vol. iv. pp. 336–359. Hirzel also discusses the subject with his usual acuteness,‘Untersuchungen zu Cicero's Philosophischen Schriften,’ Part I. 1877.

^{page 278 note 2} Not ‘too hard for anyone to understand’ but ‘for every one,’ i.e. for the average person.

^{page 278 note 3} Mayor inserts the words eadem., sit.

^{page 278 note 4} Transitione. The context would seem to require continuatione, ‘a continued series’ rather than transitione. It is only the continued stream of imageswhich can cause perception: singly, these images are imperceptible. See Lucr. iv. 87–9: 104–9: 256 ff.

^{page 278 note 5} The MSS. read species. I follow Briegor's excellent emendation which seems almost required by affluat. See Mayor's note. If Cicero wrote species, it would only be in keeping with the vagueness of the whole passage.

^{page 278 note 6} The MSS.-have deos : one or two eos. The correction is due to Lambinus.

^{page 278 note 7} Giussani changes eum to turn and makes thisword the beginning of a new sentence (Studi Lucreziani, p. 259).

^{page 278 note 8} Schoemann reads quae sit et beatae naturae et aeternae: but the words asthey stand give the necessary meaning: ‘what that being is which is at once blessed and eternal.’

^{page 279 note 1} Diog. L. i. 50.

^{page 280 note 1} Jahresb. über class. Alt. 1900, p. 5.

^{page 280 note 2} Scott's version, made by dint of transpositions, &c, may be found in J. of Phil. p. 232: that of Giussani, who does not adopt these changes, at Studi Lucrez. p. 261. (Giussani's a.ἀποπλεῖθαι seems a misprint).

^{page 280 note 3} Gassendi reads and translates thus: Aliis vero in locis ait Deos (non sensu sed) mente cerni ipsosque non (soliditate quadam) con-sistenteis aut (distinctione) numerabileis, verumtamen similitudine quasi hominiformeis, propter affluxum continentem imaginum ad exhibendum menti nostrae talem naturam comparatarum. Hirzel (p. 73) reads οῦς μει …οῦς δὲ and understands the worda as referring on the one hand to the true Gods who dwell in the intermundia and, on the other, to the Divine images. We know that Democritus did to some extent regard the Divine ctSuKa as having a certain independent existence. It may be due to a remembrance of Democritus that Cicero on two occasions speaks as if, for the moment, he regarded the flying Divine images as equivalent to Deity and as eternal (De Nat. Deorum, i. 109 and ii. 76), but Hirzel puts an extreme strain upon these mere allusions. Cicero knows well that the Epicurean Gods are altogether outside the world.

^{page 280 note 4} Schoemann explains to mean the same thing as Cotta's words in Cicero § 49 fluentium frequenter transitione visionem fieri ut e, multis una videatur. He adds Nam recte dici poterant quorum effectus (hoc est enim ἀποιέλεσμ7alpha; unus idemque esset ut forma divina humanae non absimilis (ἀνθρωποειδῶς) animo insinuaretur (p. 357).

^{page 280 note 5} On Cicero, De Nat. Deorum1, i. § 49, pp. 148 and 147 (note).