Sec.31. Sensus omnis hebetes:  this stands in contradiction to the whole Antiochean view as given in II. 12—­64, cf. esp. 19 sensibus quorum ita clara et certa iudicia sunt, etc.:  Antiochus would probably defend his agreement with Plato by asserting that though sense is naturally dull, reason may sift out the certain from the uncertain. Res eas ... quae essent aut ita:  Halm by following his pet MS. without regard to the meaning of Cic. has greatly increased the difficulty of the passage.  He reads res ullas ... quod aut ita essent; thus making Antiochus assert that no true information can be got from sensation, whereas, as we shall see in the Lucullus, he really divided sensations into true and false.  I believe that we have a mixture here of Antiochus’ real view with Cicero’s reminiscences of the Theaetetus and of Xenocrates; see below. Nec percipere:  for this see Lucullus passim.  Christ’s conj. percipi, quod perceptio sit mentis non sensuum, which Halm seems to approve, is a wanton corruption of the text, cf.  II. 101 neget rem ullam percipi posse sensibus, so 21, 119 (just like ratione percipi 91), also I. 41 sensu comprehensum. Subiectae sensibus:  cf.  II. 74 and Sext.  Emp. Adv.  Math. VIII. 9, [Greek:  ta hypopiptonta te aisthesei]. Aut ita mobiles, etc.:  this strongly reminds one of the Theaetetus, esp. 160 D sq.  For constans cf. [Greek:  estekos], which so often occurs there and in the Sophistes. Ne idem:  Manut. for MSS. eidem.  In the Theaetetus, Heraclitus’ theory of flux is carried to such an extent as to destroy the self-identity of things; even the word [Greek:  eme] is stated to be an absurdity, since it implies a permanent subject, whereas the subject is changing from moment to moment; the expression therefore ought to be [Greek:  tous eme]. Continenter:  [Greek:  ounechos]; cf.  Simplicius quoted in Grote’s Plato, I. p. 37, about Heraclitus, [Greek:  en metabole gar synechei ta onta]. Laberentur et fluerent:  cf. the phrases [Greek:  rhoe, panta rhei, hoion rheumata kineisthai ta panta], etc., which are scattered thickly over the Theaet. and the ancient texts about Heraclitus; also a very similar passage in Orator 10. Opinabilem:  [Greek:  doxasten], so opinabile = [Greek:  doxaston] in Cic. Tim ch.  II.  The term was largely used by Xenocrates (R. and P. 243—­247), Arist. too distinguishes between the [Greek:  doxaston] and the [Greek:  episteton], e.g Analyt.  Post. I. 33 (qu.  R. and P. 264).