how one ought to judge whether an argument be true or false which is connected in this manner, “If it is day, it shines,” how great a contest there is;—Diodorus has one opinion, Philo another, Chrysippus a third. Need I say more? In how many points does Chrysippus himself differ from Cleanthes, his own teacher? Again, do not two of the very princes of the dialecticians, Antipater and Archidemus, men most devoted to hypothesis, disagree in numbers of things? Why then, Lucullus, do you seek to bring me into odium, and drag me, as it were, before the assembly? And why, as seditious tribunes often do, do you order all the shops to be shut? For what is your object when you complain that all trades are being suppressed by us, if it be not to excite the artisans? But, if they all come together from all quarters, they will be easily excited against you; for, first of all, I will cite all those unpopular expressions of yours when you called all those, who will then be in the assembly, exiles, and slaves, and madmen: and then I will come to those arguments which touch not the multitude, but you yourselves who are here present. For Zeno and Antiochus both deny that any of you know anything. How so? you will say; for we allege, on the other hand, that even a man without wisdom comprehends many things. But you affirm that no one except a wise man knows one single thing. And Zeno professed to illustrate this by a piece of action; for when he stretched out his fingers, and showed the palm of his hand, “Perception,” said he, “is a thing like this.” Then, when he had a little closed his fingers, “Assent is like this.” Afterwards, when he had completely closed his hand, and held forth his fist, that, he said, was comprehension. From which simile he also gave that state a name which it had not before, and called it κατάληψις. But when he brought his left hand against his right, and with it took a firm and tight hold of his fist, knowledge, he said, was of that character; and that was what none but a wise man possessed. But even those who are themselves wise men do not venture to say so, nor any one who has ever lived and been a wise man. According to that theory, you, Catulus, do not know that it is daylight; and you, Hortensius, are ignorant that we are now in your villa.
Now, are these arguments less formidable than yours? They are not, perhaps, very refined; and those others show
