(_D.F._ II.
27). _Umbris ... eminentia_: Pliny (see Forc.) often uses _umbra_ and
_lumen_, to denote background and foreground, so in Gk. [Greek: skia] and
[Greek: skiasma] are opposed to [Greek: lampra]; cf. also [Greek:
skiagraphein], _adumbrare_, and Aesch. _Agam_. 1328. Cic. often applies
metaphorically to oratory the two words here used, e.g. _De Or._ III. 101,
and after him Quintilian, e.g. II. 17, 21. _Inflatu_: cf. 86 (where an
answer is given) and [Greek: anabole]. _Antiopam_: of Pacuvius.
_Andromacham_: of Ennius, often quoted by Cic., as _De Div._ I. 23.
_Interiorem_: see R. and P. 165 and Zeller's _Socrates and the Socratic
Schools_, 296. _Quia sentiatur_: [Greek: aisthesis] being their only
[Greek: kriterion]. Madv. (without necessity, as a study of the passages
referred to in R. and P. and Zeller will show) conj. _cui adsentiatur_,
comparing 39, 58; cf. also 76. _Inter eum ... et inter_: for the repetition
of _inter_ cf. _T.D._ IV. 32 and Madv. _Gram._ 470. _Nihil interesse_: if
the doctrine of the Academics were true, a man might really be in pain when
he fancied himself in pleasure, and _vice versa_; thus the distinction
between pleasure and pain would be obscured. _Sentiet ... insaniat_: For
the sequence cf. _D.F._ I. 62 and Wesenberg's fine note on _T.D._ V. 102.

Sec.21. _Illud est album_: these are [Greek: axiomata], judgments of the mind,
in which alone truth and falsehood reside; see Zeller 107 sq. There is a
passage in Sext. _Adv. Math._ VII. 344, 345 which closely resembles ours;
it is too long to quote entire: [Greek: aisthesesi men oun monais labein
talethes] (which resides only in the [Greek: axioma]) [Greek: ou dynatai
anthropos. ... physei gar eisin alogoi ... dei de eis phantasian achthenai
tou toioutou pragmatos "touto leukon esti kai touto glyky estin." toi de
toioutoi pragmati ouketi tes aistheseos ergon estin epiballein ... syneseos
te dei kai mnemes]. _Ille deinceps_: _deinceps_ is really out of place; cf.
24 _quomodo primum_ for _pr. quom._ _Ille equus est_: Cic. seems to
consider that the [Greek: axioma], which affirms the existence of an
abstract quality, is prior to that which affirms the existence of a
concrete individual. I can quote no parallel to this from the Greek texts.
_Expletam comprehensionem_: full knowledge. Here we rise to a definition.
This one often appears in Sextus: e.g. _Adv. Math._ VII. [Greek: anthropos
esti zoon logikon thneton, nou kai epistemes dektikon]. The