ters;
and he also used many new words, for he was speaking of new things. But
that which was comprehended by sense he called _felt_ (_sensum_,) and if
it was so comprehended that it could not be eradicated by reason, he
called it knowledge; otherwise he called it ignorance: from which also was
engendered opinion, which was weak, and compatible with what was false or
unknown. But between knowledge and ignorance he placed that comprehension
which I have spoken of, and reckoned it neither among what was right or
what was wrong, but said that it alone deserved to be trusted.

And from this he attributed credit also to the senses, because, as I have
said above, comprehension made by the senses appeared to him to be true
and trustworthy. Not because it comprehended all that existed in a thing,
but because it left out nothing which could affect it, and because nature
had given it to us to be as it were a rule of knowledge, and a principle
from which subsequently all notions of things might be impressed on our
minds, from which not only principles, but some broader paths to the
discovery of reason are found out. But error, and rashness, and ignorance,
and opinion, and suspicion, and in a word everything which was
inconsistent with a firm and consistent assent, he discarded from virtue
and wisdom. And it is in these things that nearly all the disagreement
between Zeno and his predecessors, and all his alteration of their system
consists.

XII. And when he had spoken thus--You have, said I, O Varro, explained the
principles both of the Old Academy and of the Stoics with brevity, but
also with great clearness. But I think it to be true, as Antiochus, a
great friend of mine, used to assert, that it is to be considered rather
as a corrected edition of the Old Academy, than as any new sect. Then
Varro replied--It is your part now, who revolt from the principles of the
ancients, and who approve of the innovations which have been made by
Arcesilas, to explain what that division of the two schools which he made
was, and why he made it; so that we may see whether that revolt of his was
justifiable. Then I replied--Arcesilas, as we understand, directed all his
attacks against Zeno, not out of obstinacy or any desire of gaining the
victory, as it appears to me, but by reason of the obscurity of those
things which had brought Socrates to the confession of ignorance, and even
before Socrates, Democritus, Anaxagoras, Empedocles, and nearly al