leptike phantasia]. _Declarationem_:
[Greek: enargeian], a term alike Stoic, Epicurean, and Academic, see n. on
II. 17. _Earum rerum_: only this class of sensations gives correct
information of the _things_ lying behind. _Ipsum per se_: i.e. its whole
truth lies in its own [Greek: enargeia], which requires no corroboration
from without. _Comprehendibile_: this form has better MSS. authority than
the vulg _comprehensibile_. Goerenz's note on these words is worth reading
as a philological curiosity _Nos vero, inquit_: Halm with Manut. writes
_inquam_. Why change? Atticus answers as in 14, 25, 33. [Greek:
Katalepton]: strictly the _thing_ which emits the _visum_ is said to be
[Greek: katalepton], but, as we shall see in the _Lucullus_, the sensation
and the thing from which it proceeds are often confused. _Comprehensionem_:
this word properly denotes the process of perception in the abstract, not
the individual perception. The Greeks, however, themselves use [Greek:
katalepsis] for [Greek: kataleptike phantasia] very often. _Quae manu
prehenderentur_: see II. 145. _Nova enim dicebat_: an admission not often
made by Cic., who usually contends, with Antiochus, that Zeno merely
renamed old doctrines (cf. 43). _Sensum_: so Stob., I. 41, 25 applies the
term [Greek: aisthesis] to the [Greek: phantasia]. _Scientiam_: the word
[Greek: episteme] is used in two ways by the Stoics, (1) to denote a number
of coordinated or systematised perceptions ([Greek: katalepseis] or [Greek:
kataleptikai phantasiai]) sometimes also called [Greek: techne] (cf. Sext.
_Pyrrh. Hyp._ III. 188 [Greek: technen de einai systema ek katalepseon
syngegymnasmenon]); (2) to denote a single perception, which use is copied
by Cic. and may be seen in several passages quoted by Zeller 80. _Ut
convelli ratione non posset_: here is a trace of later Stoicism. To Zeno
all [Greek: kataleptikai phantasiai] were [Greek: asphaleis, ametaptotoi
hypo logou]. Later Stoics, however, allowed that some of them were not
impervious to logical tests; see Sext. _Adv. Math._ VII. 253, qu. Zeller
88. Thus every [Greek: kataleptike phantasia], instead of carrying with it
its own evidence, had to pass through the fire of sceptical criticism
before it could be believed. This was, as Zeller remarks, equivalent to
giving up all that was valuable in the Stoic theory. _Inscientiam: ex qua
exsisteret_: I know nothing like this in the Stoic texts; [Greek: amathia]
is very seldom talked of there