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M. TULLII CICERONIS 
DE NATURA DEORUM 


LIBRI TRES 


2Lonbon: C. 7. CLAY ax» SON, 


CAMBRIDGE UNIVERSITY PRE8RS WAREHOURE, 
AVE MABIA LANE. 


CAMBRIDGE: DEIGHTON, BELL, AND CO. 
LRIPZIG: F. A. BROCKHAUS. 


M. TULLII CICERONIS 
DE NATURA DEORUM 


LIBRI TRES 
WITH INTRODUCTION AND COMMENTARY 


BY 


JOSEPH B. MAYOR, M.A. 


TOGETHER WITH 


A NEW COLLATION OF SEVERAL OF THE ENGLISH MSS. 


ΒΥ J. H. SWAINSON, M.A. 


FORMERLY FELLOW OF TRINITY COLLEGE, CAMBRIDGE. 
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AT THE UNIVERSITY PRESS. 


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[The rights of translation and reproduction are reserved.] 


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PRINTED BY C. 2, CLAY, M.A. AND ΒΟΝ, 
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PREFACE. 


IN concluding a work which has cost me many 
years of labour, it may not be out of place to state 
"why I first undertook it and what I have tried to 
accomplish.  Believing that the entrance of Chris- 
tianity into the world is the central fact of man's 
history, the key to all that preceded and all that has 
followed it, I have always esteemed it to be the highest 
office of classical scholarship to throw light upon the 
state of thought and feeling in the two great nations 
of antiquity at the time of the birth of Christ. It 
is as ἃ contribution to such an inquiry that the 
treatise on the Nature of the Gods seems to me to 
possess a unique interest and value; not because 
Cicero was himself the most original, the most earnest, 
or the most religious thinker of his time; but because 
he, more than any other, reflects for us the best tone 
of his time, because he represents to us most truly 
its highest level of intelligence and morality. Τὸ 
what extent then do we find in his writings any 


lv PREFACE. 


anticipation of the religion which was to establish 
Itself, not in Judaea alone but in Greece and Italy also, 
within a hundred years of his death? We find in the 
first place the way prepared for Christianity by the 
abandonment of the old polytheism. The arguments 
used against the later Paganism by such men as 
Minucius, Tertullian, Árnobius, Lactantius and even 
Augustine himself are largely borrowed from this very 
dialogue. Nor is it only in the negative direction 
that Cicero exhibits to us philosophy preparing the 
way for Christianity. That God is perfect in wisdom, 
power, and goodness, that men are his children, par- 
takers of his Spirit, that his Providence overrules all 
things to the best end, that the only acceptable 
worship is that in spirit and in truth, that virtue is ἃ 
Divine gift, that God is the animating Spirit of the 
universe and yet has his peculiar abode in the heart 
of the virtuous, who shall hereafter be partakers of 
eternal' blessedness in heaven,—this is the teaching 
of Balbus, as modified by the criticisms of Cicero, and 
this 1s also the foundation of the teaching of the New 
Testament; it is Bishop Butler's *Natural Religion' 
in its purest form. "That Christians themselves re- 
cognized a positive element of Christianity in the 
writings of Cicero is strikingly shown by the passage 
given as the motto of this volume, in which $t 
Augustine describes the impression produced upon 
his own mind by the study of the Hortenstws*. 


! Cf. N. D. rn 62, πὶ 12. 3 Confess. τππι 4. 


PREFACE. v 


But Cicero's treatise is not only interesting from a 
historical point of view. It gains a further practical 
interest when we see him contending on behalf of 
rational religion against superstition on the one side 
and atheism on the other; when we find him uphold- 
ing the union of reason and religion, both against 
those who placed religion outside the bounds of reason, 
making it rest on authority alone, and against those 
who maintained that the belef in ἃ Divine Governour 
of the world was contrary to reason and detrimental 
to virtue and happiness.  Ánd then when we look 
onward to the further development of this contest, 
and see how the agnosticism of Cicero's time, after 
it had served its purpose in purifying the religious 
idea from its incrustations, itself disappeared before 
the vast influx of a religion which satisfied heart and 
mind alike, may not this suggest ἃ similar issue for 
the struggle in which we ourselves are engaged, and 
may we not recognize, under. the materialistic and 
agnostic tendencies of the present, the hand of God's 
Providence clearing the way for ἃ purer and more 
enlhghtened Christianity in the future? 

While however my chief aim has been to illustrate 
and explain the general argument of Cicero, I have 
not knowingly passed over any minor difficulty with- 
out doing my best to clear it up. For this end I have 
carefully studied all that has been written by my 
predecessors in the same field, and I have incorporated 
in my own commentary whatever seemed of value in 


vl PREFACE. 


their writings. I hope that something has also been 
done for the improvement of the text in my critical 
notes, and something in the commentary and index 
to advance the knowledge of Ciceronian Latin. As 
regards the text I have always named the originator 
of any improvement; in the explanatory notes I have 
followed the example of Schómann, treating 88 common 
property all that had been collected up to the date of 
the last variorum edition (A.p. 1818), but naming my 
&uthority wherever I have borrowed from later writers, 
such as Allen or Schómann himself. 

In conclusion I have only to repeat my thanks to 
Mr Roby and to my brother, Prof. J. E. B. Mayor, 
for looking over the proofs of this as of my former 
volumes, and to the Syndicate of the Cambridge 
University Press for undertaking the expense of 
publication. 


TABLE OF CONTENTS. 


INTRODUCTION : PAGE 


(1) 


On the Design and Execution of the Dialogue .  ix—xxv 


(2) Was it published during the life-time of Cicero? xxv—xxvi 

(3) On the relations of Orelli's MSS. to the Arohetype 
and to each other . . . . . xivii—duliii 
(4) The Merton Codex of Cicero's De Natura Deorum . xhv—li 
(5) Collation of Merton Codex for Book I. e. li—liv 
(6) Analysis of Book IIL. . .. . . . . lv—1x 
(7) On the Sources of Book III. . . . . ,lnx—lxx 
(8) Editions and Illustrative Works . . . Ixx—l]xxvi 
Addenda and Corrigenda .  . . .- . Ixxvii—lIxxxviii 
Text . 1—40 
Collations of English MSS.  . . . . . ον 41—858 
Commentary .. . . . . . . . . .  5$9—199 
Appndià . . . . . . . . . . . 199—209 
Index. 210—247 


Usitato jam, discenda ordine perveneram in, librum quendam Ciceronis, 
cujus linguam fere omnes mirantur, pectus non 1ta. — Sed. liber ille ipsius 
exhortationem continet. ad. philosophiam et vocatur. Hortensius. 7116 vero 
liber mutavit affectum meum, et ad. te ipsum, Domine, mutavit preces meas, 
et vota ac desideria, mea, fecit alia. — Vilust mihi repente omnis vana, spes 
et immortalitatem sapientiae concupiscebam, aestu, cordis incredibilt, et. sur- 
gere coeperam wt ad te redirem. | Ava. Confess. TII 4. 


INTRODUCTION. 


ON THE DESIGN AND EXECUTION OF THE DIALOGUE. 


' CicERO's object in writing the De Natura Deorum was partly to 
complete his systematic exposition of Greek philosophy for the benefit 
of his countrymen!; but, as theology was in his opinion the most 
. important as well as the most difficult branch of philosophy, deter- 
mining the nature and even the possibility of religion, and thus involv- 
ing the very existence of morality itself*, this speculative motive 
was reinforced by practical considerations of the most momentous 
character. | The greater part of mankind seemed to him to be crushed 
under the weight of à degrading superstition, from which they could 
only be delivered by the propagation of more rational views on the 
subject of religion*. ' A few had been driven into atheism by the 
recoil from superstition; but religious belief was natural to man, 
and the real question at issue among thinking men generally was the 
nature and manner of life of those Divine Beings whose existence 
they were compelled to acknowledge. The Epicureans boasted loudly 
of what they had done to set men free from the fetters of superstition, 
but 80 far as they had succeeded in doing this, it was only by aban- 
doning the belief in a providential government of the world and re- 
ducing religion to an empty form*. In fact their account of the 
Divine nature was so absurd that it was impossible to believe it 
could be seriously intended*. The Stoic doctrine was far more 


1 Div. τι 8, 4 ut nullum philosophiae locum esse pateremur qui non Latinis 
litteris illustratum pateret, cf. N. D. 1.9. 

3 N. D. 11—4. * Div. 11 148—150. 

4 N. D. 13, 117, 121. 5 N. D. 1128, πὶ 8. 


M. C. III. b 


Xx INTRODUCTION. 


worthy of consideration. Τὺ rested on a large induction of facts and 
supplied & very noble theory of morals and religion'. Still the 
Stoics had laid themselves open to the criticism of the Academy, partly 
by their over-positiveness in doubtful matters, partly by their anxiety 
to find & justification for the popular belief in regard to divination 
and the multiplicity of gods. In his 3rd book Cicero states at 
length the Academic objections to the Stoic view, but concludes by 
avowing his own preference for the latter*, 

If we compare this treatise with one which had appeared about 
ten years before, as & posthumous work, edited by Cicero himself 
after the death of its author, I think we cannot doubt that the 
later treatise was written with distinct reference to the earlier. 
I allude to the poem of Lucretius, of which Cicero speaks in 
such high terms in a letter to his brother Quintus written in Feb. 
54 B.0., about four months after the poet's death, Lucret: poemata, 
ut scribis, sta, sunt, multis luminibus ingeni multae tamen artis, and 
io which we find several allusions in this and other writings of 
Cieero*. "The avowed motive of both writers is the same, to deliver 


1 N, D. 1 4, 12] , ui1 4. 

3 N. D. τῇ 94, of. Divin. 1 9, 11 148. 

5 Beo Munro's Lucretius Intr. p. 98! foll. and compare Lucr. 1 74 with Fin. 
1r 102, Lucr. 11 1092 with Tusc. 1 48, Lucr. πὶ 983 with Fin. 1 60, Lucr. rv 
1070 with Tusc. rv 75, Lucr. vi 896 with Div. n1 44. The passage to 
Quintus (rr 10) is thus explained by Munro p. 108, * There seems to have 
been almost a formal antithesis between the rude genius of Ennius and the 
modern art. lt is not then impossible that Quintus may so have expressed 
himself on this head, that Cioero may mean to answer 'yes, you are quite 
right in saying that Lucretius has not only much of the native genius of 
Ennius, but also much of that art which, to judge by most of the poets of the 
day, might seem incompatible with it'." I should gather from the words which 
follow (sed, cum veneris, virum te putabo, si Sallustii Empedoclea legeris, hominem 
non putabo) that Quintus had announced his intention of reading the Empedoclea 
on his return to Rome: Cicero says 'if you aecomplish your purpose I shall 
admire your manhood (strength of will), but not think so highly of your humanity 
(feeling and taste)'. If we are to make any change in the reading, I very much 
prefer the emendation sed, δὲ ad umbilicum veneris, virum te putabo (implying 
ihat Cicero, notwithstanding his admiration for the poet, shared the feeling 
of most moderns in regard to the technicalities of the Atomio System) to the 
emendation adopted by Mr G. A. Bimcox in his History of Latin Literature 
(1 p. 84) multae tamen artis si eum inveneris, virum te putabo; si Sallusti Empe- 
doclea, legeris, hominem non putabo, which he thus explains, 'Cicero gives him 
brother credit for recognizing Lucretius! genius in the many splendid passages 
of his poem, hopes he is man enough to recognize his skill as well, and tells 


DESIGN AND EXECUTION OF THE DIALOGUE. xi 


mankind from the yoke of superstition. If Lucretius describes the 
State of the world, unenlightened by Epicurus, in the words Àwmana 
ante oculos foede cum vita jaceret 1n terris oppressa gravi sub religione, 
quae caput a, cael regionibus ostendebat horribili super. aspectu. mor- 
talibus instans (1 63 foll.), and again faciunt animos hwumáles formidine 
divom depressosque premunt ad terram (v1 52); we find Cicero (Div. 
II 148) deploring the evil in almost the same terms, nam, ut vere 
loquamur, superstitio fusa per gentes oppressit omnium fere animos 
atque hominum smbecillitatem occupavit... ... Inatat enim et urget et quo 
(e cumque verteris persequitur, sive tw vatem, ewe tw omen audieris, 
8tve immolaris, eive avem aspexeris, s Chaldaeum, si haruspicem vide- 
ris, δὲ fulserit, si tonuerit, eV tactum aliquid erit de caelo, si ostenti 
simMe natum factumve quippiam ; quorum, necesse est. plerumque ali- 
quad. eveniat, ut vwmquam, liceat quieta, mente consistere. — Perfugium 
videtur omnium laborum et sollicitudinwm esse somnus. «4 ex eo ipso 
plurimae curae metusque nascuntur! If Lucretius speaks of the 
everlasting punishments of Tartarus as the climax of those terrors 
which kept men all their lifetime * subject to bondage', Cicero makes 
his Stoic repudiste this as & superstition which was at length felt 
even by the vulgar to be no longer endurable*. It is true that 
Cicero does not in our dialogue go 80 far as to speak of crimes per- 
petrated in the name of religion, as Lucretius speaks of the sacrifice of 
Iphigenia: he is content here to show the folly and misery of super- 
Btition, and the inequity of the principles of action which it ascribes 
to the gods ; but elsewhere he contrasts it with religion, as à spurious 


him he will sink below humanity if he can read Sallust's Empedocles'. It 
is unnecessary to say more of this translation than that it loses the force of 
tamen and vírum, ΔΒ well as of the opposition between virum and hominem. 
I must caution my younger readers against trusting too implicitly to Mr Simocox 
where he touches on other points which concern our present treatise. The 
statement in 1 p. 80 that *Panaetius had adopted the orthodox doctrines of omens 
and oraclee instead of the consistent and simple fatalism of the earlier Stoics' is 
exactly the reverse of the truth, a8 may be seen from the passages cited in p. xxi 
of my 2nd volume and the notes on rx 102, 163, rr 98, 95; and Posidonius was 
not a Peripatetio (a8 is stated in vol. 11 889) but one of the most famous of the 
younger Bioics. 

1 For vates cf. N. D. 1 56 and Lucr. 1 102 tutemet a nobis jam quovis tempore 
vatum terriloquis victus dictis desciscere quaeres; for somnus Luer. 1 182, 1v 38; 
for quieta mens &he tranquilla pax animi of Luor. v1 78, the suave mari magno of 
111. 

3 Lucr. 1 107 [0]]., N. D. 115,186 n. 


" 52 


ΧΙ] . INTRODUCTION. 


imitation, bearing to it the same relation as rashness to fortitude, 
craftiness to prudence, and tending to blind and stupefy the conscience. 
The same idea seems to be implied in the phrase used (AN. D. 1 1) 
that ἃ knowledge of theology is necessary ad moderandam religionem '. 
Again, as the evil deplored by both writers is the same, so is the 
remedy proposed, which is in a word the scientific theory of nature, 
religio quae est. juncta. cum. cognitione maturae (Div. τι 149), the 
physica. constansque ratio, which is opposed to superstition in AN. D. 
I11 92, 11 63, Div. 1 126 ; in the words of Lucretius 1 146 hunc 1gitur 
terrorem animi tenebrasque necessest non. radit solis neque lucida tela 
diei discutiant, sed naturae species ratioque. Further we find both 
writers agreed as to the fact, that the Divine existence is not incon- 
sistent with the scientific theory of nature, and as to the origin of 
religious belief among mankind from the awe-inspiring phenomena 
of nature &nd the orderly movements of the: heavenly bodies'. 

From this point however the two writers draw apart. Cicero 
accepts as valid the above-mentioned grounds of religious belief and 
adds to them the general consent of mankind, the traditional faith 
of Rome, the marks of intelligence and of benevolence visible in the 
universe; while he ridicules the solitary evidence on which Lucre- 
tius appears to build his theology, that of dreams, and shows how 
arbitrary and inconsistent is the Epicurean idea of the *intermundian' 
gods*. Τὸ the fortuitous concourse of atoms and the fortuna guber- 
nans of Lucretius he opposes the providentia gubernans of the Stoics *. 
Lastly, while it is religio which is the curse of mankind according to 
Lucretius, with Cicero it is superstitio; over and over again he dis- 
tinguishes the one from the other, as the lawful from the unlawful, 
the rational from the irrational, the holy from the unholy, and sums 
up in the words, ita factum est in superstitioso et religioso. alterwsn. 
viti nomen, alterum laudis. "The way in which he introduces his 
distinction has the air of remonstrance against & misuse of the 
word regio (N. D. 11 71), non enim philosophi solum (referring to 


! Lucr. 1 80 foll, N. D. 142, τι 70, Part. Or. 81 religionem superstitio imitatur, 
Cluent. 194 nocturna sacrificia sceleratasque ejus preces et nefaria vota cognovimus ; 
quibus illa etiam deos immortales de suo scelere testatur, neque intellegit pietate 
et religione et justis precibus deorum mentes, non contamínata superstitione neque 
ad scelus perficiendum caesis hostiis posse placari. 

2 Lucr. v 1183— 1240, N. D. 11 16, Div. 11 148. 

5 Tusc. 1 80, Leg. 1 24, Div. τι 148, N. D. nr 5, Leg. 1 20, Tusc. 168 foll., 
Lucr. v 1161 foll, N. D. 1 76 foll. 

4 Lucr. v. 107. N. D. τι 78, 98. 


DESIGN AND EXECUTION OF THE DIALOGUE. xiii 


the Greek distinction between εὐσέβεια and δεισιδαιμονία already 
established in the time of Polybius, who however does not altogether 
condemn the latter in vi 56), verum etiam majores nostri supersti- 
tionem a religione separaverunt ; while at the same time the fact that 
he thinks it necessary to claim the authority of ancient usage for his 
own distinction, may perhaps be regarded as an indication that it was 
ποὺ yet fully recognized. It was apparently unknown to the author 
of the treatise ad Herenniwm, who couples religio with ambitio and 
other passions which impel to evil (r1 34); but it seems to have been 
observed by all later writers. Thus, while Lucretius always uses religio 
in 8. bad sense and never uses superstt&to 8t all, his imitator Virgil 
reserves religio for what is laudable and speaks of vana superstitio vete- 
rumque ignara deorum (Aen. vi11 187), and so Horace reckons tristis 
superstitio among the diseases of the mind (Sat. 11 9. 79). Perhaps 
it may be thought that the difference between Cicero and Lucretius 
is not a difference of meaning as to the word re/g1o, but a difference 
of feeling &nd judgment as regards the facts denoted by the word. 
Such & view would be quite consistent with the supposition that 
Cicero's dialogue is intended in part as a protest against the doctrine 
advocated by Lucretius; but Lucretius himself asserts more than 
once that his doctrine is not hostile to religion, as Cicero would under- 
stand that word!'. In either case it seems to me clear that, while 
agreeing with Lucretius as to the evils wrought in the name of religion.; 
Cicero wished to make it plain to all men that these evils did not' 
flow from religion rightly understood, but from its corruption, which 
he distinguished by the name of superstitio ; and that an indiscrimi- 
nate attack on all that went under the name of religion was even 
more injurious to society than superstition itself. 

Assuming then that Cicero had this double practical aim in 
writing his treatise, firs& to eradicate superstition, second, to show 
the importance of a rational religion ; and that he combines with 
this the speculative aim of completing his system and expounding to 
his countrymen the theological views of the leading Greek philo- 
sophers, we have next to consider how this design has been carried 
out? If we compare the impression produced upon us by reading the 


1 Luor. 1 80 illud in his rebus vereor ne forte rearís impia te rationis inire 
elementa...quod contra saepius illa, religio peperit scelerosa atque impia facta, v 
1198 nec pietas ulla. est velatum saepe videri vertier ad lapidem atque omnes ac- 
cedere ad aras,...sed mage pacata posse omnia mente tueri, v1 I5 delubra deum 
placido cum pectore adibis, 


-— 


΄ 


“΄ 


“΄ 


xlv INTRODUCTION. 


poem of Lucretius or the 100} book of Plato's Laws with the 
impression produced by the JVatura Deorum, 1 think it cannot be 
denied that the latter is far less impressive than either of the former. 
Cicero is à man of extraordinary ability cultivated to the highest pitch 
by an excellent education, with the widest tastes and sympathies, and 
a mind open, as that of few Romans has been, to all impressions 
of beauty and sublimity. But, considered as a philosopher, he has 
ihe misfortune to be at the same time a lawyer, an orator and 8. man 
of the world : in his philosophical treatises we are too often conscious 
of the author holding & brief, appealing to the populace, writing 
against time and amidst countless distractions, far removed from the 
whole-hearted concentration of ἃ Plato or ἃ Lucretius We must 
not wonder therefore if Cicero's wide scheme contracts itself to the 
paraphrase or adaptation of two or three contemporary writings 
and the exposition and criticism of the Epicurean and Stoic theologies. 

Contenting ourselves with this lower aim we ask again, how it 
has been accomplished? Is the exposition clear, accurate and metho- 
dical, observing due proportion throughout? Are the arguments well 
set forth, the criticisms just and fair? Is the dialogue, as & whole, 
a finished work of art, like the dialogues of Plato? Before attempting 
to answer these questions I will quote the estimate given of Cicero's 


' physieal or theological treatises by two writers of antiquity. The 


first is Velleius Paterculus, who says dum hoc vel forte vel providentia, 


Pd vel utcumque constitutum rerum naturae corpua, quod, ille paene solus 


Romanorum animo vidit, ingenio complexus est, eloquentia Mlluminanit, 
manebit 4ncolume, comitem aevi sui laudem Ciceronis trahet (11 66) ; the 
gecond Macrobius, or rather the captious interlocutor in his Satwr- 
nalia (1 24, 8 4), who is probably intended to be the spokesman of 
others when he says 7'ullws, qui non minus professus est philo- 
sophandi studiwm quam loquendi, quotiens aut de natura deorum 
aut de fato aut de diwinatione disputat, gloriam, quam oratione 
conflavit, incondita. rerum | relatione minuit. Modern readers will 
probably side with the latter view. While allowing that we 
have in this treatise a great deal of excellent sense &dmirably 
expressed, and that it is hardly possible to exaggerate its histo- 
rical importance as contributing to our knowledge of the religioug 
philosophy of the ancients, yet, regarding it as ἃ whole, it is 
impossible to call it a work of art, it is impossible to say that the 
due proportions of the subject have been observed. Each of the 
three books is disfipured by an insertion which is foreign to the 


mm 000000 Mme 


DESIGN AND EXECUTION OF THE DIALOGUE,. XV 


argument and of singularly little inierest in itself. "The 1st is the 
historical sketch of previous philosophy from the Epicurean point of 
view, which is of much the same value, as if ἃ historian of modern 
religious thought were to take his account of German philosophy 
from Mansel's JZampton Lectures. 'lhe 2nd insertion is Cicero's 
own iranslation of the Aratea; the 3rd and the most incompre- 
hensible of the three is the mythological section, in which he attempts 
to show that there were many separate deities confused under the 
same name. In speaking of these as insertions, I do not mean that 
the 1st and 3rd are exclusively due to Cicero and had nothing 
corresponding to them in the Greek original, but that in all three 
cases 8 very subordinate point has been allowed to swell out beyond 
all proportion, and that in order to make room for them, matters 
of real interest and importance have been either omitted or curtailed 
to such an extent as to become themselves unintelligible. "Thus, how 
willingly should we have exchanged the first insertion, either for an 
intelligent and impartial review of the growth of religious philosophy, 
or for ἃ fuller account of the life of the 'intermundian' gods; 
how willingly have dispensed with the Aratea in order to obtain 
more information as to the Stoic doctrine of the dealings of Provi- 
dence with the individual, so cruelly cut down in the concluding 
paragraphs of the Second Book; above all how gladly should we 
have escaped from the futility of the mythological section, if we 
might thereby have secured space for a reply from Balbus, or even 
for a fuller statement of the Academic argument on such a question 
a8 the consistency of moral virtue with the Divine nature! 

Taking the book however as it stands with its faulty proportions, 
what are we to say of the manner in which each separate part is done! 
The introduction, which gives the key-note to the whole treatise, ig 
of special importance as expressing Cicero's own convictions in regard 
to the need of ἃ true religious belief, *A mere pretence of religion ', 
he says (in reference to the Epicureans, but the same thing applies to 
an Academic like Cotta) *is inconsistent with any true piety, and 
without piety faith and justice cannot exist and all society is sub- 
verted.  Piety is necessarily bound up with the belief in the pro- 
vidential government of the world; there can be no such thing as 
worship, unless we believe that the gods are interested in men and 
are &ble and willing to benefit them. But we must be able to give 
& reason for our faith, and not embrace an opinion without investi- 
gstion, merely on the authority of others While the Stoiecs have 


xvl INTRODUCTION. 


performed an important service in exhibiting the evidences of design 
in the outward universe, the Ácademy has not been without its use 
in forcing us to look at both sides of the question, and insisting on 
probability as the guide of life, since absolute certainty is unattainable 
owing to the limitation of the human faculties. 

The 2nd portion of Bk 1 contains the Epicurean polemic against 
the orthodox theology, Platonic and Stoico. It touches on many 
interesting points, but it does no more than touch on them; its 
criticism is addressed as usual to the gallery, very much in the style 
of the altercatio with Clodius, of which Cicero writes with such 
complacency to Atticus (Att. 1 3), and for the most part consists of 
& series of exclamatory questions, which are assumed to be unanswer- 
able, though the answer may be distinctly given in the words of the 
treatise criticized'. The more rational objections, such as those which 
turn on the possibility of Creation at a particular moment of time, 
on the motives which could be supposed to influence the Creator, on 
the imperfection visible in the work of Creation, are never directly 
met by succeeding speakers. No one seems to pay any attention to 
them. Just as itis afterwards with the Academic criticisms on the 
Epicurean and Stoic systems, there is no right of reply, no judicial 
weighing of opposing arguments, no honest endeavour to carry out 
even the principle of Carneades and ascertain precisely to which side 
the balance of probability inclines. 

The review of the history of religious opinions contained in the 
following sections (δὴ 25—43) is, as I have already remarked, the great 
blot on this first book. It would be hardly going too far to say that, as 
regards the prae-Stoic philosophy, it does not contain a single strictly 
accurate statement or a single intelligent criticism. It may be said, 
this is the fault not of Cicero but of the Epicurean authority whom 


he follows; Cicero merely gives it as ἃ specimen of Epicurean 


ignorance and prejudice. But if it was intended as an exposure 
of this sort, why is it that, so far from giving any hint to that 
effect, so far from correcting any of the blunders of Velleius, Cicero 
afterwards makes Cotta compliment Velleius on the accuracy of his 
Sketch? The real fact is that Cicero himself was in all probability 
unconscious of the inaccuracies which fill the historical section, and 
that some at least of these inaccuracies (as may be proved by a 
comparison with the fragments of Philodemus) arose from his own 


! Bee nn. on 1 19 illae quinque formae, 8 20 quod ortum sit. 


DESIGN AND EXECUTION OF THE DIALOGUE. xvii 


misunderstanding of his authority. See for instance my notes on 
the account of Thales ὃ 25, of Anaximenes ὃ 26, of Parmenides ὃ 28, 
of Xenophon ὃ 31. . 

The Epicurean exposition, contained in S$ 43— 56, is far superior 
to the historical section, but it suffers from curtailment, just where 
full explanation was most needed.  Unhappily Cicero had not time 
to think out a difficulty; so when he comes to one, he either omits, 
or satisfies himself with & rendering which is unintelligible to himself 
as well as to every one else; see especially what is said of the divine 
images in ἃ 49 compared with S$ 105 and 109. In fairness it 
must however be allowed that he is writing for Roman readers and 
has to select or reject with the thought of what will be most in 
accordance with their taste, just as the late Dr Whewell did in his 
Platonic Dialogues for English Readers. 

The Academic criticism which occupies the rest of the book 
contains much that is interesting, but, here too, flippant assertion 
not unfrequently takes the place of argument. "Thus there is no 
pretence of arguing the question between a p/lemwnm and ἃ vacuwm 
(8 65 foll); the speaker dogmatically asserts his preference for the 
former, therefore the latter is wrong. The objections to anthropo- 
morphism are well stated in δὲ 76—102, but Cicero has either 
misunderstood or has confused the argument on the value of general 
experience, as ἃ criterion of truth, and the possibility of & unique 
experience (see nn. on ὃ 87). In 8$ 103, 104 Cotta announces his 
intention to examine the Epicurean account of the habitation and 
manner of life of their gods, but in ὃ 105 hurries on to ἃ discussion 
of the theory of images. Possibly this ohange of plan may have 
arisen, as Schwencke suggests, from the discovery that the original 
treatise from which he is translating, travelled beyond the topics 
. introduced in the speech of Velleius. In any case it is ἃ fault 
in the construction of the dialogue, and deprives us of information, 
which would have been very welcome, as to the nature of existence 
in ihe $infermundia. "The question raised in 8$ 105—110 relates to 
the possibility of distinguishing between objective and subjective 
images; what right have we to assume that the phantasms of 
divinities are more real than those of absent or non-existent persons 
orthings? Even if we assume their reality, what right have we to 
attribute happiness to beings without virtue (since without action) 
and without the sensual pleasures which are allotted to man? Can 
they even be said to be free from pain, when they are in constant 


xviil INTRODUCTION. 


danger from the incoming and outgoing atoms? 'The remainder of 
the book is occupied in showing that the Epicurean notion of ἃ 
deity, incapable of action and absorbed in his own pleasure, who 
has no feeling for men, and is altogether unconnected with them, is 
really atheistic and inconsistent with any kind of piety or holiness. 
It is to be noticed that the Epicurean defence (a£ etiam liber est. Epicuri 
de sanctitate) meets ἃ double rejoinder $$ 115, 128. Is this ἃ sign that 
Cicero had before him two criticisms of Epicurus, one, say, by 
Philo (1 59), the other by Posidonius, or are they alternative sum- 
maries of the argument of the latter, which have both been inserted 
by mistake? We sball see other examples of the same sort of care- 
lessness in the following books. 

In the 2nd book we have perhaps the most important contribution 
to theological thought which has come down to us from classical 
antiquity. It wants the inspiration, the passionate earnestness of 
Plato, but it covers ἃ wider range; it is ἃ store-house in which 
are preserved the best achievements of Greek philosophy in this 
department from the time of Socrates to that of Cicero. "The 
arrangement may be confused, many of the special theories advanced 
may be obsolete, many of the facts misunderstood or inaccurately 
stated, but the general proof here given of & rationally ordered 
universe, and of & providential care for man can never lose its interest 
or value. It holds good against all theories of evolution, whether 
ancient or modern, which would make mind posterior to matter. 
The main lines of the proof are that religious belief is natural to 
man; that it is confirmed by the signs of superhuman power, 
wisdom and goodness visible in the universe ; that man cannot be 
the highest thing in the universe, as he would be if the universe 
were irrational; rather that it is from it he derives his reason as 
well as the gross elements of which the body is composed ; that the 
common source of the reason of all men must far surpass the 
particles of reason dispersed in individual men; that the harmony 
and sympathy of all the parts of the universe proves it to be under 
the control of one guiding spirit; that mind or soul originates all 
motion. Then follows the argument from the Scale of Existence: 
we observe the gradual ascent from vegetable to animal, from animal 
to man, the last showing the potentiality of virtue and wisdom, 
hence we infer a higher stage, the divine, which is absolutely virtuous 
and wise. Nature strives after perfection in all its paris; this 
striving cannot be frustrated ; there may be partial hindrances, but 


DESIGN AND EXECUTION OF THE DIALOGUE. xix 


there is no external power to check the progress of the whole; there- 
fore the universe as à whole must attain perfection. 

The larger portion of the 2nd book is occupied with the subject 
of Providence.  Thisis argued 1st from our idea of the Divine nature 
as &cilive and benevolent, and 2nd from the skil manifested in 
the universe, which attests the wisdom of the great Artist, just in 
the same way as the orrery attests the wisdom of Archimedes. "The 
skill of the Creator is then shown in detail, 1st às regards the earth 
and the heavenly bodies, 2nd as regards the adaptations visible in 
vegetable and animal life, 3rd and above all in the case of man. Tt 
is further shown that the universe exists for the sake of its rational 
inhabitants, and that &ll things tend to the good of man, that pro- 
vidential care extends even to individual men, that virtue and wisdom 
are divine gifts, that the philosopher is dear to God and can never 
experience what is really harmful. 

So far I think we may be sure that Cicero would go along with 
Balbus. Τὺ is no more than he has repeatedly said in his own 
person elsewhere, except as to the Scale of Existence, to which we 
find resemblances, it is true, but no exact parallel in the passages 
quoted in my notes. "There are other parts of his discourse which 
are less in harmony with what we know of Cicero's opinions from 
other treatises. Such are the identification of heat with intelligence, 
the ascription of life, thought &nd volition to the material universe 
and the heavenly bodies, the sanction accorded by the Stoics to the 
popular mythology as representing either the varied activity of the 
Supreme Being, the personification of abstract qualities, or the 
divinity of the human soul; to which we may add the belief in 
divination '. 

When we go on to inquire into the arrangement of the 2nd book, 
there is much to find fault with. The main divisions are by no means 
clear. As is pointed out in Vol. r1 p. xxii, much that is placed under 


1. Cicero, speaking in his own person, asserts the existence and the immateri- 
ality of God, and ascribes to him the origin of all motion and the fatherhood of 
the human soul T'usc. 1 66 (a quotation from his own Consolatio), animorum nulla 
ín terris origo inveniri potest...quicquid est illud quod sentit, quod sapit, quod 
vivit, quod viget, caeleste et divinum ob eamque rem aeternum sit necesse est. Nec 
vero deus ipse...alio modo intellegi potest nisi mens soluta quaedam et libera, segre- 
gata ab omni concretione mortali, omnia sentiens et movens, ipsaque praedita motu 
sempiterno cf. ib. 1 80, 36, 60, 63 (the Creator is to the universe as Archimedes 
io his orrery), 68 foll., Leg. 1 21, τι 15 foll., Milo 83, 84, Harusp. Resp. 19. 


XX INTRODUCTION. 


' the 1st head, would have come more naturaly under the 2nd, and 
much that is placed under the 3rd would have come better under the 
4th. In one place Cicero seems to have confused himself, and com- 
mences his 4th division out of its proper order in $ 133, giving ἃ se- 
cond commencement in ὃ 155. Then we have the superfluous Áratean 
section (S 104—114), and the omission of much interesting matter at 
the end of the book, in reference to the calamities of the good and 
the difficulties alleged &gainst the moral government of the world. 
For faults of detail see my notes on etenim 16, crasstssima, regione 
17, cum alio juncta, 29, absolut& operis. effectum 35, ex utraque re 49, 
aetherios cursus DÁ, suis seminibus 58, vis major, regi non potest 61, 
dentes οἱ pubertatem 86, where particular arguments seem to be im- 
perfectly stated. For mistranslations of the Greek original see on 
obductus, cujus sub pedibus, 110, posteriore trahens 113. 

It is more difficult to take à general view of the 3rd book than 
of the preceding, as so large ἃ portion, probably more than one 
third, has been lost. It will be seen from the analysis, as well as 
from the Essay which follows, upon the Sources of this book, that the 
arrangement of what remains is again unsatisfactory. Cicero is 
embarrassed throughout by having to meet a later Stoic argument 
out of an earlier Academic treatise, in which the topics are different 
and differently arranged. This explains why, after Cotta has an- 
nounced his intention to treat several of the arguments adduced for 
the Divine existence under the 3rd head, instead of under the 1st, 
as Balbus had done (rr 17, 18), he introduces them under the 2nd 
head without giving any reason for his change of purpose. We 
wil take the different arguments in order with reference to the 
corresponding parts of the 2nd book. There is certainly some weight 
in the objections urged to the argument from universal consent, viz. 
that the object of popular belief is not the God of the Stoics, and 
that it is inconsistent in those who regard the majority as fools, to 
attach any importance to what the majority believe (SS 10, 11); still 
these objections hardly apply to the arguments as stated iu Bk rr. 
Consensus i8 cited there as ἃ proof not of any special Stoic doctrine, 
but of the existence of & Divine Governor; and a careful distinction 
is made between temporary opinion and fixed belief, especially 
where the latter becomes stronger with the advance in civilization. 
The Stoic arguments derived from recorded epiphanies and the prac- 
tice of divination, are fairly met by denial of the facts and questioning 
the utility of & knowledge of the future; the self-devotion of Decius 


| 


LLL .———————4  "amm— —— ἡ... 000 - 


DESIGN AND EXECUTION OF THE DIALOGUE. xxl 


was prompted by policy, not by religion; to suppose otherwise would 
be to impute injustice to the Gods (S$ 11—15). This sets aside one 
of the grounds assigned for the prevalence of religious belief by 
Cleanthes; his 2nd ground, that of the terrible phenomena of nature, 
is allowed as & fact; the two others are deferred along with the 
arguments of Zeno and Chrysippus to the 3rd head. The 2nd branch 
of the discussion deals with the Divine nature. This begins in ὃ 20 
with a distinct reference to the corresponding part of the argument 
of Balbus (11 45). In both the question is qualis eorum natwráà sit ; 
both refer to the stupefying influence of custom. Cotta then proceeds 
to challenge Balbus' assertion mundum animantem esse et deum, &nd 
the proof alleged for it n2Ahil mundo esse melius. “Τὺ no more follows 
from this, he says, *that the world must be possessed of reason than 
that the city of Rome is & reasoning creature, or that, if it is not, 
it must be reckoned of less value than the ant which is possessed of 
reason. (Cf. 11 45, 16.) But the same proof had been quoted as 
from Zeno in 11 21, so Cotta recurs to that (111 22), in spite of his 
avowed intention of leaving it for the section on Providence, and 
replies that on the same principle we might argue that the world 
could read & book. In $23 he deals with another argument of Zeno's 
given in 11 22, putting it in & more general form (apparently with ἃ 
reference to the Socratic argument in i1 18) *everything which exists 
is derived from the world, and the world can produce nothing unlike 
itself, therefore the human reason is ἃ product of the world and 
resembles it. *On the same principle, he says, *we might maintain 
that the world could play the flute. "The next argument touched on 
by Cotta is that which deduces the divinity of the stars from their 
regular motions, apparently referring to 1r 54 foll. *Similarly we 
n5ght argue for the divinity of quartan fevers' (a1 24). For an 
examination of these objections see nn. on the particular passages. 
In 825 Cotta goes back to Chrysippus (1116, 17). His 1st argument 
is that *if there is anything in the world beyond man's power to 
make, he who made it must be God"; the 2nd that *if there were no 
Gods, man would be the best thing in the universe, which it would 
be the extreme of arrogance to suppose'; the 3rd that *the world is 
too beautiful to have been built simply for the habitation of man 
Cotta's answer to the 1st is that it ignores the distinction between 
nature and reason (which of course has no force against the Stoics 
who identified nature with reason, and does not in the least degree 
affect the inference that there is à superhuman power at work in the 


xxll INTRODUCTION. 


universe); to the 2nd that it is not arrogant for man to recognize 
that he has reason and that the stars are without it (shirking the 
question and also assuming what the Stoics denied); to the 3rd that 
the world was not built but formed by nature (what nature forms 15 
built, &ecording to the Stoics; but this argument, like the others, is 
equally true, put into its most general form: the beauty of the 
universe is only very partially explained by the pleasure or utility 
which it affords to man). In $ 27 Cotta proceeds with the argument 
quoted from Xenophon (11 18), *whence did man obtain reason if it 
did not exist in the world?! to which he makes the same frivolous 
answer as he had done to the similar questions of Zeno. Then comes 
(in ὃ 28) an approving reference to the sympathy which unites all the 
parts of the universe, but it is denied that this affords any ground for 
believing that the universe is pervaded by & divine spirit or breath; 
itis all the unconscious operation of nature. Here again we have 
simple assertion on the part of the Academics. The vague term 
nature was explained by the Epicureans, from the analogy of material 
objects, to mean atoms moving in ἃ vacuum according to the laws of 
gravitation modified by the individual clinamen, by the Stoics, from 
the analogy of the soul, to mean the reason and will embodied in 
the universe; the Academics, clinging to their unanalysed conception 
of nature, opposed their simple denial to both. 

There is more weight in the argument by which Carneades en- 
deavoured to show that if the world is an animal it must be liable to 
destruction and therefore not divine. As corporeal it is discerptible; 
88 & compound of contrary and perishable elements, it is liable to fly 
asunder and perish; as animated and therefore capable of feeling, it is 
liable to sensations of pain and susceptible of death (S$ 29—34). It 
is partly met by the Stoic doctrine of the cyclic renovation, partly by 
denying that the capacity of pleasure involves the possibility of pain 
and that this latter involves the possibility of death. In δὲ 35—37 
Cotta has no difficulty in showing that fire is not more divine than 
the other elements. 

After this follows an interesting argument on the compatibility 
of the ideas of virtue and divinity ($38) As we may see by com- 
paring Sextus, this has been very much cut down by Cicero. The 
quotations in the notes will show with what limitations it holds good. 
The subordinate deities of the Stoics are subjected to a severe criticism 
in δὲ 39—064. Τὸ is shown that Stoic allegorization is purely arbitrary, 
that it is impossible to draw the line between the human and divine 


DESIGN AND EXECUTION OF THE DIALOGUE. xxlil 


in the popular theology, which they take under their protection, and 
that it is impossible to say what is believed about each deity. It is 
here that Cicero inflicts upon us the tedious mythological section, of 
which Sextus was satisfied to give one or two extracts as specimens. 
I have spoken sufficiently of this in the Essay on the Sources and in 
the Appendix. 

After this, many chapters are lost till we come to the answer to 
the Stoic proof of Divine beneficence as shown in the gift of reason. 
In the speech of Balbus this was treated under the general head of 
Providence (i1 147, 148), here it is treated as & part of the argument 
to prove ἃ special providential care for man (πι 66—78). Cotta 
shows by examples taken from the stage and the law-courts the ill 
effects of reason, and argues that, if it is ἃ divine gift, the Giver is 
responsible for effecte, which he must have foreseen, and against which 
he ought to have secured man. There is & disarrangement in these 
paragraphs which was perhaps caused by the mistaken insertion of 
two alternative versions or abstracts of the Greek original It isa 
defect in Cicero's exposition of the Stoic argument in the previous 
book that the difficulties urged by the Academic under this last head 
are not touched on by Balbus. In all probability they formed part of 
the cargo thrown overboard by Cicero (in $$ 164—167) in order to 
save his Aratea. Other arguments alleged against & providential 
ordering of human affairs are the universal lack of wisdom deplored 
by the Stoics, and the unrighteous distribution of prosperity and 
adversity. The Stoics have depreciated the importance of these 
gifts of fortune in comparison with the qualities of the soul, but 
Providence has nothing to do with the latter; each man must achieve 
them for himself. Besides, whether important or unimportant, 
nothing should be neglected under the rule of Providence. It has 
been attempted to eke out the case for providential government by 
pointing to the misfortunes which befall the descendants of the guilty, 
but what sort of justice is this? Is it even consistent with the Stoic 
idea of God, that he should exact punishment at all? The Stoics 
themselves allow that his care does not extend to individuals, 
what reason have we for supposing that it extends to mankind! 
(τι 79—93). 

Speaking generally the Academic objections under this head 
&re well and clearly stated by Cicero, but here and there ob- 
Bcurities arise from too great conciseness, see note on $ 91 (D c. 9), 
8 92 aut nescit quod. possit. There are also several inaccuracies, 


XXlV INTRODUCTION. 


arising apparently from over-haste in translating the original, see 
notes on fanum Proserpinae ὃ 83, ad. Peloponnesum.ib., Epidauri ib., 
mensas argenteas ὃ 84, ne Delio quidem Apollini ὃ 88. As to the 
manner in which these objections were met by the Stoics see my 
notes on each passage. In some instances they may be directly 
answered from the speech of Balbus, e. g., the assumption that virtue 
is allowed by all to be independent of Divine grace, is contradicted 
in 11 79; the assertion that, according to the Stoics, Providence does 
not extend to individuals, is contradicted in 11 165. In both these 
cases it is probable that the elder Stoics held the doctrines impugned, 
but this want of correspondence between the exposition and the 
criticism spoils the verisimilitude of the dialogue. 

As to Cicero's own feeling with regard to the questions at issue, 
we find him dissenting from the Academic view in regard to the 
misfortunes of the good and the prosperity of the bad, in the passages 
cited in my notes on ὃ 80 Zeguli, 8 84 percussit; on conscience as the 
voice of God ὃ 85 seine ulla divina ratione; on virtue as the gift of 
God 8 87 quis quod bonus vir esset. But none except the extremest 
partisans could pretend that the Academic difficulties were entirely 
cleared up by such gonsiderations as were available on the other side. 
Then, as now, the Divine government was a matter of faith, not of 
certainty. Now, as then, in spite of the added light of Christianity, 
we must confess that, logically speaking, the religious view of the 
order of the world is only the more probable; that Cicero in fact is 
right, as against the Stoics, when he refuses to say more than that the 
argument of Balbus appeared to him to be ad veritatis similitudinem 
propensior. 

Lastly, provokingly inconsistent as is the Academic view which 
at one time professes to be guided by reason alone, irrespective of 
authority (1 10), and at other times, in the person of Cotta, accepts 
without inquiry whatever has come down to us on the authority of 
our ancestors (ri 5, 9); which sneers at the sacred legends and the 
practice of divination, and does its best to show that the very idea of 
God is self-contradictory and impossible, and yet insists on retaining 
&ll the externals of religion as & duty obligatory on every Roman 
citizen; still the Academic pontiff is ἃ person of genuine historical 
interest. He is the Trajan who, allowing that there is no harm in 
Christianity and that Christians are not to be hunted out, yet ordains 


| 


that if & man is accused of Christianity before ἃ magistrate and ἘΝ 


refuses to abjure his faith, he is to be put to death. In later times 


PUBLISHED AFTER CICEBO'S DEATH. XXV 


te is the unbelieving statesmsen who fights against liberty of con- 
science and uses the arm of the secular power to prevent Church 
reform ; he is the Christian apologist who, insisting on the acceptance 
of every letter of the creed, forbids all thought as to its meaning under 
the name of rationalism or dogmatism. 


WAS THE NATURA DEORUM PUBLISHED DURING THE 
LIFE-TIME OF CICERO? 


In the preceding essay indications of hasty composition have been 
pointed out, and it has been remarked that some passages present the 
appearance of having been made up of two alternative versions of 
the same original, both of which have been inserted by mistake. If 
this is so, 10 would seem that the book must have been published 
without the author's revision. Are there any facts which would 
confirm this suspicion! 

t The conclusive proof that the book did not receive the finishing 
touches from the hand of its author, is to be found in the inconsistent 
allusions to the time occupied in the discussion. Thus, in τὶ 73 we 
find the conversation of the 1st book alluded to in the words ὦ te 4pso 
hesterno die dictum est, and in 111 18 the 2nd book is alluded to in 
the words omnia quae a te nudius tertius dicta sunt; from which we 
should infer that the whole discussion must have occupied four days, 
giving one day to each speech. But if we look back to the beginning 
of the 2nd and 3rd books (quae cum Cotta diaisset tum. Vellevua 11 1, 
quae cum Balbus dixisset tum arridens Cotta, ττι 1), we find no hint 
of any break in the conversation. "The only reference to time is in 
III 94 quoniam, advesperascit dabis nobis dvem. aliquem ut contra ἰδία 
dicamus, which certainly implies that the conversation had occupied 
only one day. There is no difficulty of this kind in other dialogues. 
In the Z'usculans (1 8) Cicero distinctly says dierum quinque scholas 
in totidem libros contuli, and there is & formal notice of the close of 
one day and the beginning of another in 1 119, 11 9, 10, r1 67, m 7, 
III 84, 1v 7, v 1, 11, with ἃ separate dedication or preface to each 
book. In the De Finibus the first two books are supposed to be 
spoken continuously at Cicero's villa &t Cumae, the 3rd and 4th on 
ime different occasion at Lucullus Tusculan villa, the 5th in Plato's 
Academia at Athens. 


M. C. III. C 


xxvi INTRODUCTION. 


But does not Cicero himself speak of the De Natura Deorum ss 
&lready published at the time of his writing the De Dieinatione, and 
the De Fatoi Compare Div. 1 8, where Quintus says perlegi tuum 
paulo ante tertvum de natura deorum $n. quo disputatio Cottae, quam- 
quam labefactavit sententiam meam, non funditus tamen sustulit, to 
which Marcus replies Optime vero, etenim ipse Cotta, &ic disputat, ut 
Stoicorum magis argumenta confutet quam hominum deleat religionem. 
Quintus regards this protest a8 ἃ matter of form dicitur quidem istuc 
ne communia jura migrare videatur; sed siwdio contra Stoicos dis- 
serend& deos mihi videtur. fundwus tollere: ejus rationi non. sane 
desidero quid respondeam ; satis enim. defensa religio est àn. secundo 
Ubro α Lucilio, cujus disputatio tibi ipsi, ut 4n. extremo libro scribis, 
ad veritatem est €isa, propensior. Again in Div. τι 3 quibus rebus 
editis (1.6. the Hortensius, Academica, De Finibus, T'usculans), tres 
libri perfectà &unt. de natura deorum ; to which he adds others after- 
wards. Iti may be thought that these quotations settle the question 
and that Cicero himself is responsible for the book in its present 
state whether finished or unfinished. But is it not permissible to 
draw & different conclusion from the opposition of the words editi 
and perfecti in the last passage ? (The Hortensius and other dialogues 
were published, the Natura Deorum was what we should call ready 
for the press. So in Fat. 11 we find a distinction made between 
quod in alis libris feci qui eunt de natura deorum, and the books 
quos de divinatione edidi. We are not bound to take literally the 
statement that Quintus had read the book of which he is supposed to 
speak in Dv. 1; even if he had done 80, it might have been from having 
&ccess to the original us. We know that other works of Cicero were 
published after his death, such as the Epistles and probably some of 
the Orations by Tiro, &nd, among his philosophical works, the un- 
finished Leges. If the Natura Deorum was still unpublished at the 
lime of Ciceros murder, and if the M8 was &s much altered and 
emended as that of the De Gloria, of which he says to Atticus (xvi 3) 
$3156 ἀρχέτυπον ipsum crebria locia inculcatum et. refectum, this would 
go far to explain the existing roughnesses and inconsistencies of the 
dialogue. 


-π 


τς fw— cL ll —cumD ERES chum ... 


RELATIONSHIP OF MSS. xxvli 


ON THE RELATIONS OF ORELLIS MSS TO THE 
ARCHETYPE AND TO EACH OTHER. 


The archetype from which all the existing Mss are derived must 
have been in à very bad condition, having lost considerable portions 
of the 3rd book, and having suffered much from dislocation in the 
2nd book and, as I believe, in the 3rd also. Of the four sections, 
into which the 3rd book is divided, the whole of C (dealing with the 
Stoic argument in proof of the Providential Government of the 
universe) and ἃ considerable portion of D (dealing with the argu- 
ment in proof of ἃ special Providence ordering the affairs of men) 
have been lost; &nd smaller losses occur in the same book at the end 
of S$ 13 and 64, and in 1 S$ 25, 65. The great instance of dislocation 
is in the 2nd book, where $$ 16—86 are placed after $ 156, but in 
my note on ri 43 wt jam docebo, i have attempted to show 
that we have there also ἃ transposition in the wss of S$ 53— 60, 
which ought to come before ὃ 43. For examples of what appears to 
me dislocation on ἃ smaller scale, see the notes on 1 6 qua quidem in 
causa, 197 an quicquam—vidimus (which, following Bake, I have 
transferred to the end of ὃ 88), τι 110 atque ita dimetata—appareat, 
transferred to 8 104, also 11 167 magnis copiis, 111 29 cumque omne 
animal, 8 34 etenim, 8 70 n. on Da (3). The cause of the dislocation 
in Bk. 11 was doubtless that the archetype had come to pieces and 
was bound up again in wrong order, without any regard to sense. 
So B (Cod. Leid. 86) interposes part of the De Divinatione after 
NN. D. 1 θέ, giving the following δὲ (04—91) after De Fato ὃ 4, see 
note on the latter passage in Orelli's ed., and Bake's ed. of the 2e 
Legibus p. 104 foll, where B is thus described *''constat quaterni- 
onibus XXIV. quorum singula octo folia, habent. | Ceterum descriptus 
esse videtur e libro cujus quaterniones misere disjecti essent; locis 
quippe plurimis, continuata scriptura, alienissima, Vnterponuntur, 
omniumque ordo et series turbantur, quae tamen ne legenti fraudem 
Jaciant, vetus manus in margine subinde solet $ndicare." Τὴ Bk. 1m 
I have suggested that it may have been Cicero's own intention to 
omit the mythological section, and that this was afterwards inserted 
by the original editor in ἃ wrong place. As to the smaller transposi- 

(tions they are probably owing to the wrong insertion of marginal notes 
jor of additions written on slips of parchment which got fastened to the 


c ἃ 


xxvlii INTRODUCTION. 


wrong leaves ΑΒ to actual losses, some have attempted to account 
for these by supposing that the Christians destroyed the argument 
against Providence as impious, others relying on the statement of 
Arnobius to the effect that some of the treatises of Cicero caused 
much scandal among the Pagans, have retorted the charge on ihe 
latter*; but there is no reason to have recourse to either supposition. 
The condition of the archetype, as proved by the transpositions in 
Bk. 1r, is quite sufficient to &ccount for the loss of other portions, 
&nd we meet with similar phenomena in the Leges, the De Fato, the 
Respublica, aud other treatises. 

These being the undoubted facts, as shown by all the Mss, we 
have next to inquire which of the Mss best represent the archetype 
and what are their individual characteristics and their relations 
io each other. The oldest of the wss of the JN. D. is the Vienna 
codex (V) of the 10th cent., but portions of the treatise have been 
preserved in ἃ M8 of the 9th century described by Narducci, of which 
&n account is given in the Jahresbericht dber d. Fortschritte d. 
classischen, Alterthumswissenschaft for 1883, vol. 35, p. 75. The chief 
fact of importance noted in regard to this xs is that in book 11i 
it exhibits the s&me dislocation as the other Mss. 

There is much resemblance between V and the Leyden codex (A) 
of the llth century, which comes nearest to itin age. In both we 
find careless mistakes, but very rarely any signs of an attempt to 
alter the reading in order to make sense, such as we shall see reason to 
suspect in BCE. The Palatine codex (P) which is called per- 
antiquus t, is I presume of about the same date as ἃ. Τὺ is not only 


* Bee Olivet's Frenoh translation of the Natura Deorum vol. ΠῚ p. 87 n., 
citing Arnob. rr17 ante omnes Tullius Romani disertissimus generis, nullam veritus 
impietatis invidiam, ingenue constanter et libere, quid super tali opinionatione 
(the distinction of gex in deity) sentiret, pietate cum majore monstravit, a quo si 
res sumere judicii veritate conscriptas, non verborum luculentias pergeretis, pero- 
rata esset haec causa....Sed quid aucupia verborum splendoremque sermonis peti ab 
hoc dicam, cum sciam esse non paucos, qui aversentur et fugiant libros de hoc ejus... 
cumque alios audiam mussitare indignanter et dicere, oportere statui per senatum, 
aboleantur ut haec scripta quibus Christiana religio comprobetur et vetustatis 
opprimatur auctoritas 3 Quinimmo si fiditia exploratum vos dicere quidquam de dis 
vestris, erroris convincite Ciceronem... Nam intercipere scripta et publicatam velle 
submergere lectionem, non est deos defendere, sed veritatis testificationem timere. 

T Ebeling in Philologus xvn 4 p. 708, which has reached me since the above 
was put in type, assigns it to the 10th cent. EHe also gives ἃ short account of 


the Laurentian Cod. 257 at Florence, which he considers to beof the 11th cent, «ll 


It agrees with B (against AC Ozf.) in making the dislocation of Bk rt commence| 


! 


RELATIONSHIP OF MSS. xxix 


careless but capricious and for the most part quite indifferent io 
making sense. The first two I regard as honest but somewhat incom- 
petent witnesses, the writer of P has no intention to deceive, but his 
inaecuracy almost amounts to dishonesty, while the writer of B, & 
far more competent witness, as far as ability goes, is not satisfied 
merely to report, but deliberately sets himself to improve the read- 
ings of the archetype. It is perhaps unnecessary for me to adduce 
any evidence of the carelessness οὗ APV, as that will be apparent to 
any one who will glance over the readings of ἃ chapter or two in 
Orelli's edition, but I shall endeavour to show (1) that Α and V are 
independent of each other, but approach more nearly to one another 
than to any of the other wss, (2) that B is connected with the arche- 
type by a different line of descent from the others, and has frequently 
preserved the true reading which has been lost by them, but that it 
also alters the mistaken readings of the archetype so as to make 
sense. The varying disarrangements in DPV seem to show that 
these are mutually independent and are not copied either from ἃ or 
from the immediate ancestor of À ; and this conclusion is confirmed 
by the subjoined comparison of particular readings. I have compared 
the readings for the 3rd book, as the Mss are less imperfect for 
this than for the earlier books. 1 give first those readings in which 
the unaltered Α and V agree against BC and P, taking no. account 
of Orelli's 6th codex E, belonging to the 15th century. In making 
this comparison i& must be remembered that it is only of APV 
that we have the complete readings in Orelli's edition. Where the 
true reading is not that of AY it is given first in round brackets. 
Readings conjectured ex silentio in Orelli's apparatus criticus are put 
in square brackets, as in the critical notes. 


8 4. (parum) parvam A'Y'. 
$ 5. (religionesque) religionisque AY'. 
(C. Laelium) cleltum AV'. 
(auspicia) ospicia, AY'. 
harum ego AV (al. harum ergo). 
ὃ 8. (quod esset perspicuum) quod est p. AV'. 
810. (candens) cadens AÀ'V. 
$11. (grave) gravem AY'. 
8185. (at) ad A'V'. 


ν΄ 


with 8 15 after vicissitudines, instead of 8 16 after quam deum, and in reading 
requiro after rationes at the end of rir 18. 


8 21. 
6 22, 


INTRODUCTION. 


(placari) placeri AY". 

(equo) aequo AV. 

(omniaque quae a te) omnia quae ad te A'V', 
(nudius) nudus ΑἸ". 

(velis) vellis AN. 


(datavit) data lavit V' (and by corr. fr. dilatavit) A, 


see n. in loc. 


8 23. 
8 24. 


€/7» Q9» ον CÓ» 
Q2»? ὦ ὦ t2 
SU PIOS 


$ 37. 
8 39. 
8 45. 
8 46. 
8 53. 
8 56. 


8 58. 
ἃ 59. 


8 62, 
8 65. 
8 68, 
& 69. 
8 71. 
$73. 
8 74. 
8 76. 
8 78. 
& 80. 
8 81. 


. $82. 


(philosophus) philoso A', philosoph. V'. 
(eiciliensi) siilicensi A. V!. 

(fervore) ferbore A'V!. 

(Britannict) brittannici AV. 

(aram) aramá A, aranam V'. 

(1a) 4llam A' V. 

umida A'V , al. humida. 

wumore AV, &l. humore. 

(Aoc) ho A'V', 

(solstitiali) solistitial AY '. 

(inacitiam) inscitam A'V'. 

maritumae AV, maritum hae P, maritimae BCE. 
lucus [| AV ], lucis B', locus C, lucos P. 
(fi) fi AV'. 


(Penelopa) poenelopa AY. (nefas) nefans A'V'. 


(Aegyptiis) Aegyptis A'V'. 

(confici) confeci A V'. 

(Elide delubrum ?) elidelubrum AV. 
(Apollinis) Apollonis AV'. 

(qui) quiqui A! V'. 

(1stac dbit) 4sta, bit. AV'. 

(coinquinari) quoinquinari AYV'. 

8eaena, AV, al. ecena. 

(δὲ his) si 8 AV'. 

(cedo) caedo AV. 

(conducto) conduto AV. 

quom V' and probably A! 
(reprehendenda) repraendenda A, reprendenda V. 
(Reguli) reguilis V', regiulis A! probably. 


(supplicioque Q. Varius) supplicio quae que Varius AV'. 


si AV (al. sic &c.) 


(soleo Platonem legens) soleo l. platonem legens AV (pro- 


bably beginning /egens'out of order. B. has / superscr.) 


———. ha mn. amem. 


» — 


» 


RELATIONSHIP OF MSS. xxxi 


$83. (Syracusas) seracusas AY. 

ὃ 84. (fulmine) flumine A'Y'. 

8 86. (ratione) rationem A'V'. 

ὃ 86. (fructuum) fructum A! V'. 

891. (Criolaus) critolauus AY'. 

(Corinthum) corhintum AV. 

894. (ceingitis) cincitis A'V'..— 

This gives 59 instances in which AV agree against the other Mss, 
while the agreements between either of them and any other single 
MS do not amount to more than 13, as may be seen from the fol- 
lowing lists (1) of agreements between V and one other ms, (2) 
between Α and one other xs. 


(1) Agreements between V and any other single ΜΒ. 
8 1. factu [BV] (al. factum). 
ξ 4. (sin me) si me BV. 
8 1l. cotidie CV (cottidie AB). 
albis PV, aluis A, alius CE, ab his B, where À has the not 
uncommon misreading v (0) for b, and CB are evident emendations. 
$14. secuntur ΒΥ". 
$15. mii BY, al. «4. 
821. (idquoque) ut quoque PV' and perhaps A'. 
animun [PY ], «animam ABCE. 
838. (dilectu) delectu CV. 
$39.  Leucotheam BV', al. leuchotheam. 
8 42. (Karthaginem) cartaginem CY. 
$46. honores [CV ], al. honoris. 
$47. (faelis) felis ΒΥ". 
$50. (fliaeque) illiaeque CV, «aeque A. 
851. (fluctibus) fructibus PV. 
$54. (appellatum) appellatus BV. 
856. (is)his VB. — (Theuth?) theyr CV. 
861. (autenim) autem enim PV'. 
867. (Medea) media V B.. 
$72. (comicae) comice CV. 
874. (defidemalatutelae)de fide malaat utile P V ,seefurtherbelow. 
S79. (sementim) sementem PV. 
876. (si tsta) sed 1sta V B. 


ap^" 878. (illam quam) aliam quam PV. 


884. (auferri) aufer ΒΥ. (émpsetatem) $mpletatem B'V , 


xxxil INTRODUCTION. 


$86. (Ruth ?) rut BV. 

888. (immolavisse 3) mmolasse PV. 

$91. (judico) judicio P Y. 

893. (gentis) sentis PV. (contemnet) contempnet PV. 


This gives 13 agreements between V and B, 12 between V and 
P, 7 between V and C. 


(2) Agreements between Α and any other single Ms. 
8 3. (par ratio) paratio A! Β'. 
811. (tw)tw quae AC. 
819. (tacitae) tacite AC. 
8. 82, (omittamus) ommittamus AC. 
837. (cur) quur AC. 
841. Accius AB, al. actius, &c. 
8 45. (olivae) ohwe AC. 
847. (ommiaque quae) omnia quaeque AC. 
(accipitres) accipitros AP and perhaps V'. 
849. (Erechtheus) erectheus AB. 
854. (Heliopolis) eliopolis AC. 
8 64. (comprehendere) comprendere AP 
868. (cepit) caepit AC. 
$74. (t praetor), ite praecor AC. (Plaetoria) letoria. AC. 
8 76. (etsi hi) et sibv AC. 
878. (meracius sumpturum) meratius sumturum AC. 
883. (manubiis) manubiis 1s AP.  (Aesculapáf?) Aesculapi AB. 
ὃ 85. dissignata ΑΒ, al. designata. 
8 86. (questus) quaestus AB. 
8 89. (neglegere), neclegere AB. multi [AB], multis CPV'. 


This gives 8 agreements between Α and B, 12 between Α and 
O, 3 between À and P as contrasted with 55 agreementa between 
À. and V. 


I proceed now to examine the readings in which the accepted 
lext resta on the authority of ἃ single codex. 


True text preserved by V alone. 


811. credis esse, where A. has credidisese, B credssesse corr. in 
eredidisses, CP. credidisse, credisse E. Here the variety of readings 
suggests ἃ fault in the archetype: if it had credidsesse, this "οὐ. 
easily be corrupted into the other readings and corrected in V. 


| n 


RELATIONSHIP OF MSS. xxxlii 


820. a consuetudine enim, where enim is omitted by the other 
MSS and given in contraction by V. In this case there can be little 
doubt that V represents the archetype. 

8 35. quem ipsum mon omnes interpretantur uno modo, qui 
quoniam quid diceret intellegi noluit, omittamus, where the other Mss 
omit qui and even V seems uncertain, Baiter thinks non omnes—modo 
to be a gloss, which would naturally suggest & connecting qui before 
quoniam: on the other hand qué would easily be lost before 
quoniam. 

8 62. (alis a philosophia pellatur error, where the final a of 
ghilosophia (which probaby coimmenced à new line in the archetype) 
is written separately in V'. From this the readings of the other 
MSS would easily spring, viz ὁ, a phiosophiappellatur error A, 
£. a philosophi appellatur e. B'O, t. philosophia appellatur e. B* 
(evidently altered to make sense), and so t. a philosophis appellatur 
e. PE and V* (only that the last has apellatur). 

870. quisquamne 1s(uc negat by corr. in V, where À has quis- 
quam, iuste (iuste being *in ras.' by a late hand), C quisquam istuc, 
BP qwuisquas istuc (quas cancelled in B), quid stud E. I &m inclined 
to think the archetype had qwisquà stuc (for exx. of stwc in Cicero's 
MSS see my n. and Lachmann's Lucr. p. 197), so that here the 
unaltered B and P are its best representatives. 

δ 73. meque ut inde auferam (see n. ὑπ loc.) which, written 
continuously in the archetype, is nearly the same as V' neque tinde 
auferam ; the other readings are easily explicable from V, viz. neque 
unde auf. ACEP, and ne quid inde auf. B, which may be compared 
with the superscription of quid over neque in V*, 

884. pecunia edizxisse V, where B' has pecuniae dixisse, and 
A B'CP pecunia dixisse. Here it would seem that B must be either 
taken directly from ἃ ΜΒ in which the words were not separated, or 
(as I think more probable), from à Ms wrongly copied from such an 
archetype. 

To these some would add ὃ 66, where V has permiciem see in loc. 


T'rue text preserved by A alone. 


$67. posquam (so Baiter), others postquam. 

868. quem clam T'hyestem, see nn, P has quem cleanthyestem, 
C and by corr. B have quendam íhyestem, V quem dant hyestem, 
(corr. fr. hyestm), E quam dant tiestem. Here there can be no 


XXXlV INTRODUCTION. 


doubt that A represents the archetype, that in CB and V ci have 
been mistaken for d and that in V the letters were wrongly grouped. 
This seems to show that Α is independent of V. 

811. Sagram A, all others are allured by the easier sacram. 

822. 4nanimarum AB'V*, inanimatarum B! V'E, animarum C. 
There can be little doubt that the archetype (a) is represented by A 
and that the commoner form is written by error in ΒΥ. 

848. duces A', right as shown by the following respondebis, 
B'CEV' have by carelessness ducis, PA*V? dicis, B* dices. 

8 71. commemorabantur À, commemorabatur others. 

889. quidam Α (so Baiter) quidam amicus the other Mss, 
except that B' has quidem. It seems more likely that Α should 
have overlooked amicus than that it should have been inserted 
by the rest. 


True text preserved by B alone. 


$4. parum, parvam AYV'E, parva, ΟὟ", Probably a had paru, 
which being followed by accepi would suggest parva or parvam : or, 
if Madvig is right in reading cepi, accepi may have arisen from 
paruá cepi in a, in which case B's reading would be an emendation. 

88. quod esset. perspicuum BV*, where AV' have q. est p., and 
CE q. et p. probably by mere carelessness. 

811. eos tu cantherdis : here V has tuq., P tuque, AC tu quae, 
E que tu. Iam inclined to think that the φ. of V (and probably of 
a) was intended to be the first letter of cantAeriis, spelt with qw for c, 
like quotta for Cotta, quoinquinari for coinquinari, quohaerere for 
- cohaerere, quorum canum for Coruncanium. We have & similar 
instance of & word just begun in ὃ 82 4. Píatonem legens noticed 
above. | 

813. rationes requiro BV*.. Baiter with the other MSS omits 
requiro &and it was no doubt a natural word to supply, but A's 
reading of the following word, recuntur for the secuntur of BV, seems 
to have arisen from requiro sequuntur, the eye of the scribe passing 
from the 1st to the 2nd qu. If 80 we must suppose an intermediate 
link between a and ÀÁV on the one side, as between a and B on the 
other side, the former link having recuntur, changed by V! into 
gecuntur, the latter preserving the reading of a. 

818. omniaque quae a te BV*, omnia quae a te APV! (d erased 
efter a in AV), omnia quaeque a te CO, omnia que a te. Here APV 


RELATIONSHIP OF MSS. XXXV 


must either represent the archetype, emended by V* and B, or else 
the former are derived from the same incorrect copy of a. 

824. Jfieri non possunt B', all others nonne. There can be little 
doubt that non is what Cicero wrote, but the reading nonne is not so 
objectionable as to call for emendation. It would seem therefore 
that B here represents the archetype, and that the others are con- 
nected with it by ἃ medium which in this instance proves to be less 
trustworthy. 

826. Orionem B, orationem ACEPV. Here in all probability a 
had & contraction wrongly interpreted by all but B *. 

$27. cientis [B], scientis ACEPV. This is another evidence 
showing that B is connected with the archetype by a different line of 
descent from that of the others. 

842. (Lysithoe est), Lysitho est B (perhaps Lysithoest in a), 
Lysito est ACPV, lisito est E. 

843. (capedunculis $is), cap. his B, om. «s ACEPV. The 
demorstrative seems necessary, but was of course easily lost after -/is. 

847. ibis B, ibi AEV', dbi C, sbes V, nothing said of P. Here 
C appears to represent a, while AV have neglected to mark the 
abbreviated s and B has written it out in full. 

8 49. δὲ sunt hi di BE, δὲ sunt di A', si sunt ad V, δὲ sunt τὲ dii 
C, δὲ hi sunt di P, & sunt. hii di A*, δὲ sunt hi d V*. Probably a 
omitted the demonstrative, as in ὃ 43 8ὲ dt sunt, where I have added 
isó. If Cicero wrote si hi di sunt, it would be easy for hi to drop ᾿ 
out, and the variety of readings suggests that each scribe reinserted 
it, where he thought best. 

852. jam B, tam CEV, and probably A', tum A*, nothing said 
of P. Here B either follows a separate tradition or has emended the 
common archetype. 

mare B, mater ACEPV. — Àn abbreviated mater might 
easily be mistaken for mare and v.v. The readings may be most 
easily explained by supposing two recensions of a, one followed by 
ACPV (B), the other by B (y). 

854. Mmnemosyne [BP], memosine E, nemo sine ACV (nemo 
'jn ras. A) f. 

857. OCynosuris [BP], gynosuris ACE, ginosuris Δ". 

$606. exiiwm BE, ezxitwn ACPV. It seems more probable that 


* Deiter (Rh. Mus. 1882 p. 914) states that B has orationem like the rest. 
t Deiter gives mnemosine as B's reading. 


XXXVl INTRODUCTION. 


the 180 recension (fj) should have gone wrong than that B should 
have corrected exitum. 

8 75. (abiegnae) abtiegne by corr. in B, abigne all others. 

$82. Anazarchum [BP] anxarcum A'CE, anxarchum V. 

883. praedo felix habebatur B, p. filia ἃ. ACEPV, the inferior 
M88 have ulia, filica, summus, ἐὸν Pamphylia &c. 1 have sometimes 
thought that felix and fiiia might both be corruptions of γαζοφύλαξ, 
that being the office held by Harpalus at the court of Alexander, but 
ifso, several words must have been lost. It does not seem possible 
that felix should have been an emendation of filia, so that we must 
in any case recognize here again two recensions of a. 

manubiis, ΒΕ", manubiis 4$ AP, manubiis ià V, manibüs C'. 
Here I should think the reading of AP is that of the 1st recension 
of a, arising from dittographia of -4s, V's reading would be ἃ natural 
correction of this. 

ὃ 84, quod quisque sacri haberet B (so Ba.), q. q. ὦ sacris h. 
ACEPV. Here it hardly seems possible for the one reading to have 
grown out of the other by inadvertence, and as there was more to 
tempt an intelligent scribe to alter the latter than the former reading, 
I am inclined to consider sacr? an emendation. 

in (yrannidis rogum B, in typanidis rogum. AEPV, in 
timpanidis rogum C. If my view of the passage is right (see n. in 
loc.), several words are omitted owing to homoeoteleuton ; B has pre- 
served tyrannidis, but altered ut into in with all the other Mss. 


True Text preserved by C alone. 


823. saepe dixti. C, dixi ABEPV. Τὸ is easy to understand an 
ignorant or careless scribe writing dia? for dixtw but how are we 
to account for C1 [8 it directly copied from a, or is it ἃ correction, 
not needing very much acuteness, of ἃ wrong traditional reading 1 

S41. £n monte Oetaeo O, in. monte moetaeo A EPV, in monte 
metaeo B. I have suggested that the prevalent reading may have 
originated in in montem oetaewm wrongly divided. If so, C's reading 
is an emendation. 

842. accepimus ΟἿ", accipimus others. — Án easy emendation. 

852. mil horum CEV*, nihil honorum ABV'!, n. bonorum P. 
The abbreviations of honorum, bonorum and horwm are easily con- 
fused, the only question is how C got the right reading. I think by 
emendation or by copying from V*. 


RELATIONSHIP OF MSS. xxxvii 


854. JPier1as C, plerias ABE, proelias P, pleridas V. — Here it 
would seem that a must have had plerias, variously corrupted in PV ; 
C is an easy emendation. 

865. consulantne di rebus humanas C, for αὐ the other M88 have de, 
which is & very natural corruption of original d$, and was probably 
the reading of a, corrected by C. 

8 72. quod swmas, quanto dissWpes libentius CE; for dissipes 
ABPV' have diseipis, V* dissipas. Here too I think it is easiest to 
regard C's reading as a correction of dissipis. 

874. deJfide mala tutele (for -lae) C, de fide fidem alatat utile A, 
de fide allata tutelae B, de fide mala at utile PV, de fide mala 
tot utiles E. Here À must have arisen from ἃ wrong division of 
words (de fidem alat «tele) and a double dittographia of fide and at: 
perhaps in a the line ended with αὖ. Ithink it probable that here too 
C's reading is an emendation, as B's certainly is. 

883. grave O, gravem all others, Probably amiculum was mis- 
taken for the diminutive of amicus and so made masculine. ΟἿ read- 
ing I take to be an emendation. 

886. cuipiam nocuit CO, quipiam n. A!'B, quippiam n. A'V 
(nothing Said of E and P) Here I think the original reading was 
probably quoipiam, corrupted to quipwam in a, and variously emended 
by V and C. 

894. ἐπ eam CE, ineram (with r erased) À, ὑπ eram BP'V', £n 
islam. P*, 4n. meram V*. Here a must have had eram, COE are no 
doubt corrected after A. 


T'rue text. preserved by P alone. 


826. conformatum [P], confirmatum others. 

8 66. istuc istoc ibit PE (perhaps B'), istuc 18 tacebit C, istuc 
sta, ibit. AV B*, isthaec marg. V same hand. There can be no doubt 
that P here represents a, and that the form :s(ac being not very 
common, got corrupted in ABV ; the marginal reading of V is pro- 
bably an attempt to explain 4síac. 

892. anc PV*, Aaec others. 


I go on to give some crucial instances illustrating the character 
of the different Mss. 


8 183. de Sagra. Allthe wss have gone wrong here ACEPV 
having sacra by inadvertence, but. B. changes this into sacris to suit 
the context. 


xxxvlil INTRODUCTION. 


814. commemorabas BPV?, commorabas ACEV'. Here I think 
ACV represent a corrected in BP. 

815. audivi; tibi δὲ AOV, audivit quam δὲ (quam in ras.) B, 
audwit. tu δὲ P, audivi Bis se E. The origin of the wrong readings 
is misdivision (audivit ibi st), which is corrected with intelligence by 
B and P, and without sense by E. 

816. wuwnus is modus est. ACEPV?, for ts V' has by ἃ common 
mistake Ais, which B alters into ex his to make sense. 

S 18. quoniam esset aliquid 4n rerum  matura...esse aliquid 
Àhomine melius ACP V, q. esset. aliquat hominem aliquid 4n. rerum &c. 
(s? superscr. before esset) B, the eye of the copyist passing from the 
lst to the 2nd aliquid, and then si being inserted to give ἃ construc- 
tion; E has s? esset aliquod. 

819. ab hac ea questione...separantur ABPV, ea om CE (mis- 
taking it for a superfluous abl. sing.). 

825. aram BCE, aramá À, aranam V',arenam V*,aram aut P. 
The varieties here can be best explained by supposing a dittographia 
in a, altered in V and P to get some approach to sense. The correct 
reading was an easy emendation. 

$206. aedificatum ACEPV, aedificatum esse B Mu. Sch. The 
insertion of esse is an easy emendation, which to my mind rather spoils 
the rhythm of the sentence. 

827. maturae ista CEPV, naturae ste À, natura istae B.  Pro- 
bably B is ἃ correction of a, represented by A, ste being carelessly 
written for sta *. 

831. mollis est CEV?, mo V!, mollest À!, molest B', molle est 
A'B'P. Here a probably had the abbreviated moll-est, written as 
one word by A, omitted as ἃ monstrosity by V, and altered to the 
more familiar molest by B. 

ὃ 43. meliora me didicisse...capedunculis...quam rationibus: 
this is the reading of all the Mss, but C adds refersit to find ἃ govern- 
ment for quam, which it takes for the relative. 

Panisci ABPV, Panes CE. 

8 45. asanctissume colunt (with one letter erased before colunt) 
V, sanctissimü ecolunt. Α,, sanctissimum colunt E, sanctissimae colunt 
P, sanctissime colunt BC. Here probably V (and a) had sanctissume 
ecolunt by dittographia of e, this was variously understood by A and 
P and emended by BCE. 


* Deiter (Rh. Mus. 1882 p. 814) gives naturae istae 8.8 tho true reading of B. 


RELATIONSHIP OF MSS. XXXlX 


846. fanum est BPV?, fanus est ACV! (in Α s erased), fannus 
E. Probably a had fan4 st, corrected in BP. 

847. lucus AEV B*, /ucos P making it the object of 4nferpretor, 
lucis B! perhaps to suit Athenis, locua C. 

851. Arqui A'PV!, arcui B, arcus A*V*, arci CE. Arqui is 
plaeinly the reading of a, of which the others are corruptions. 

$56. Argum dicitur interemisse | AABCE], argentum d. 4. A'PV. 
Probably a had an abbreviation, misread by ihe first recension (6), 
but rightly interpreted by B and emended by C. 

Aegyptum. profugisse |CE],. aegyptum profuisse AB'V', 
aegypto praefuisse B'PV*, Ithink a must have agreed with ABV, 
and that O and P are emendations. 

8 64. dicamus indigna naturis Madv. conj, dicahuswu ignais 
ACPV, dic alio usu igneis V?, dicamus dignata de dys E., dicamus 
digna dis B.  Ás m, n, ὦ and (i are frequently interchanged in the 
Mss, there is no difficulty about the first, word, but how are we to 
explain the change from indigna naturis into w ignais? The last 
sylable is an abbreviation for naturis, so the problem is how to 
change indignanais into wu 4gnais. The disappearance of the repeated 
na explains itself and we are left with «& followed by hiatus to repre- 
sent ind. If this is ἃ correct account of the readings in ACPV it is 
plain that B and E are merely conjectural. 

per mare BPV and (with re on erasure of four letters) A, 
permanere CE and probably A'. 

$ 65 fin, πε οὗ rem (see my n.), n? orbem V, niobem AC'E, niobe 
B; 1n jovem C, an iobem P, om. edd. with some inferior Mss. No 
one has attempted to offer any explanation of the oldest readings; it 
has been assumed that Niobe in B was a gloss giving the name of the 
speaker, but why in the world should Niobe have been selected ἢ 
If πὲ obrem were the reading of a, this would naturally be changed 
into the more familiar ni orbem or iobem, and B would naturally try 
to make sense by dropping the m. 

8 69. pestifera est multis admodum paucis salutaris. | Instead of 
est A'BEPV! have sint, CA*V* sit, in place of the original st; B 
retaining the plural mends the grammar by reading saéutaria. 

8 70. mocere Deianira volut ACEPYV, n. Dianae ira voluit B by 
an ingenious emendation. 

872. mec amet BPA*V', necari et. A'V'CE. Ishould suppose 
that B represents a, misre&d by β and corrected by P. 

8 74. haec cotidiana, sicae, venena. ACEPV, ἢ. c. sica. v. B 
(altering the number to make it agree with cotidiana). 


xl INTRODUCTION. 


8 75. (dedisses), dedisse E and before erasure of one letter B. 

8 79. locum conficit cur di ABEP, locum conficitur di V by 
carelessness, corrected in V into confici utrum, in C into con- 
Jicit. ut. 

881. septimum consul ABV!, septimus c. OE, septies c. PV*, 
both corrections'of a less common construction. 

. 883. qui cum ad by corr. in BV, qui quod ad ABOPV, qui 
quod cum ad E.  Theoriginal reading was probably quom. 

$86. quasi ego...de fundo...P. Rutilii sim questus ABPV, in- 
Stead of the last four words CE ingeniously emend protulissem 
questus. 


I add a few examples from the earlier books. 


I 5. ut earum OC, et earum AE, uetearum B. — Probably a had 
etearum with w superscript over 1st letter. 

117. aecum À. (and perhaps a), aequ B, /fretwn (to govern 
following Judicio) CE. 

124, ubinam C, ubinan A, ubinon B', ubi B*E. Probably A 
represents e, corrected in B and C. 

I36. (wi divina esse), ut divina esse À, ut. diinam esse B Oxf., 
ut divina si E. Itis plain that À is à misreading of a and that B 
and E are corrections to make some kind of construction. 

I 37. (sententia st qui a), sententias quà ABE, sentias qui O (to 
make ἃ government for the following qui). 

148. quoius ABE, cujus C. 

I44. Jfere constat BE, fieri constat ACP. | Probably.B preserves 
the original, altered into à more common phrase by the others. 

149. viderit CE, viderat AP Oxf., videat B. Both C and B 
seem to me conjectural emendations of viderat. 

158. 2. Crasso interpolated by BE, omitted by ACP Oxf. and 
no doubt by a. 

63. monne aperte B by corr. from mon ea parte, nonne a parte 
AC, none aperte E.  Perhapsin a one line may have ended with none 
a and the next begun with perte. If so, it would seem tbat B was 
corrected from the original. 

1 65. doce P, doces ABCE Oxf. Isuppose we must assume that 
P is & correction from doces in a. 

I66. veri tamen similiora A, veri simili tamen similiora PP 
and (reading sime for simil) B'E, veri simile tamen δὲ meliora C. 
I think P represents a, the scribe of which began to write similtora 


^ -— E o0 — 


RELATIONSHIP OF MSS. .xh 


out of its place and then corrected it as ἃ, Β' and O would then be 
emendations. 

I67. otio À, ocio O, optio BEP Oxf. I think a must have had 
oplio corrected in Α and O. 

punctis B Oxf., cunctis ACEP. | 

I68. ex atomis 1d natum AOE, ex atomi et natwn B, ez atomis 
δι: natum B*, ex atomis renatwum P. 

170. dicere turpius ΒΟ, diceretur pius P Oxf., diceretur plus A. 
Here B, i.e. AP (and V represented by Oxf.), seems to have misread 
the undivided text of a, rightly read by B and corrected by O. 

(nimis callide), nisi callide CE, nsi valde ABP Oxf. 
I suppose « must have had an abbreviation of cai/ide, misunderstood 
by the best M88, but rightly rendered by C. 

IT7l. quid seit quasi corpus aut quasi sanguas B, quid eit quasi 
sanguis ACEP Oxf. Another proof that B is descended from a by a 
distinct line. 

I 72. crederem A*B'E, credem A'B' and probably a, credam 
P Ox£, credemus O. 

olet B, floret ACEP. |. Forchhammer thinks B an emenda- 
tion, perhaps a may have had ololet or loet. 

174. consulto dicis CE, consulta dicis ABP Oxf. Probably C is 
an emendation. | 

I 706. nula alia figura ACEP, nulla in alia f. B by emen- 
dation. 

I 77. considera BE, consideras AOP Oxf. and probably a, 
B being here an emendation. 

180. ecquos À, etquos BCE. 

182. Agim illum BOE, apud nullum C. 

I 95. bipes BCE, émpes O. 

I 107.  Cercopis, Cerconis AE and (by corr. fr. Cratonis) C. B 
gives the more familiar cerdonis. 

I114. mein£ereat B with a, om. all others. 

II 9. peremnia B with a, perennia, ACE. 

II 10. crearet B', recrearet AB'OE Oxf. Perhaps there may have 
been a dittographia of cre in a. 

II ll. consules B, quos AC, om. E, vos Oxf. No doubt a had 
the abbreviated coss. 

II 26. liquor aquae declarat C*, L. a. d. effusio APV, 0. a. d. 
efusae B, /. a. d. effusioque E, Ll. a. dederat effusio O'. — Here effusio 
was probably a gloss on /tquor, altered by B and E to make sense, 


M. C. III. d 


xlii INTRODUCTION, 


I 97. cw niil absit. B, quo hl absit AOEPV. The original 
must have had quos altered by B and misunderstood by the others. 

II 61. $psa B, $psa vis ACEV*, 4psa υἱ Ὑ', It would seem that 
the vis of the previous line had got wrongly inserted here, B alone 
representing a. 

II 60.  plamius quam B, planius quem AV, planswusque V'E, 
gleniusque O. | Quam was no doubt abbreviated in a and misread by 
all but B. 

caelo B, melo A'CEPV οοἷο A*. Is B δὴ emendation or 
the correct reading of a misread by the others ἢ 

I1 69.  deflagraeisse [CEP ]V*, deagravisse A, deam migravisse V', 
demigraeisse B (m$ by corr... Here I should suppose that À comes 
closest to the original, the letters f being lost or obscured ina: V 
would then be à bold emendation, and the true reading conjecturally 
restored in P. 

I 1l2. cujus propter laeeum genw CV, c. p. laewn genwm A, 
at propter laevum genus omns ez parte locatas parvas B', with cujus 
for αὐ B*, with cujus and geny E. It is plain that E follows B and 
that B is taken from the Aratea, see n. in loc. 

1114,  Chelis B (probably corrected from A4ratea), cetis AO. 

1117. eublimis sed. B, sublims sed. ACPV. 

11126. aivos ibes [P] V*, alvos ibis CE with a, alvo sibis A, 
alvo sibs B, alvos Mbis V'. Here B is evidently an emendation. 

1 151. varia et tam V*, variae tam AYV', varie tam B, varia tam 
CEP. Probably AV represent a altered by B and the others. 

Ir 184. molitur B with a, mollstur ACEPYV *. 

τι 145. omnisque sensus—Aantecellit | APC], omnesque s.—ante- 
celist EV, omnesque s.—antecellunt B, perhaps right. 

II 147. ex quo videlicet quid [ AOPV ], ex quo videmus quid BE, 
no doubt an emendation to explain construction. 

1 159. fabrécarier ensem et. A.E (er in ras. À) V*, fabricari ferens 
emet O, fabricariferensem et B (with re superscr. after fer), fabr&cars 
ferro ensem et ᾽. Here it would seem that A'B'C all had substen- 
tially the same reading which must have been that of a,  B'and V' 
are attempts to improve on this. 


It appears from the above examination of the readings that we 
might arrange the M88 in ἃ scheme as follows. 


* Deiter 1. c. says the true reading of B is mollitur. 


RELATIONSHIP OF M88. xlii 


GH UYLO 


This agrees fairly with Forchhammer's view (Nordisk Tidakrift 
for 1880, p. 23 foll), except that he does not recognize &ny connexion 
between E and the 1st line of descent (B), whereas many instances 
wil be found &bove in which E agrees with À and C against B. 
I think also he is wrong in speaking of the group (y) as a /amslta 
deterior. Almost all the inferior codices may I think be affiliated 
to P. Again, where B alone has the true reading, Forchhammer will 
not allow that this is due to ite being itself copied from the arche- 
iype or even to its belonging to ἃ better tradition: in all such 
cases he holds that the true reading is an emendation. I do not 
think any one who has taken the trouble to look through the 
readings given above will accept this view of B. On the other hand 
I cannot agree with Müller (Neue Jahrbücher 1864 pp. 127—147, 
261—281, 605—631) and Vahlen (in the introduction to his edition 
of the De Legibus) in ranking B higher than A*. It is undoubtedly 
less trustworthy, and though it is more often the sole represen- 
tative of the archetype, this may be only because, A being closely 
allied with CPV, where A is right, these are usually right with it. 

It may be worth while to udd that the texts used by Priscian 
and Probus seem to have been in some respects better than our 
archetype, cf. τι 117, 118 and 91 for Prob. 106, for Priscian. 


* Bee notes in my vol. 1. p. lxx. 


42 


xliv INTRODUCTION. 


THE MERTON CODEX OF CICEROS DE NATURA 
DEORUM. 


[Beprinted from the Journal of Philology, Vol. χει. pp. 248—2b6.] 


ΑΒ I have had occasion to spend ἃ good deal of time upon this 
Codex, which was kindly lent to me by the authorities of Merton 
College with a view to my edition of the De Natura Deorum, I think 
it may be useful that I should put on record what I have learnt as 
to its history and character. 

We are told in the fly-leaf that it was given to the Merton 
Library by William Reade, a Fellow of the College, who was Bishop 
of Chichester from 1368 to 1385. He purchased it from Thomas 
Trilleck, who was Bishop of Rochester between the years 1364 and 
1372. It is curious that the British Museum contains a Ms volume 
of Latin Sermons (Royal wss 10 À xr) similarly purchased from 
Trillek by Reade, and presented by him to the College *de Sancta 
Trinitate, founded by Richard Earl of Arundel at Chichester. 
Both volumes have Bp Reade's library mark, and the fly-leaf in both 
shows the same handwriting, probably Reade's own. 

The Merton Codex, which I have denoted as Oxf. in my 2nd 
and 3rd volumes, is ἃ neatly written parchment volume consisting of 
134 leaves or 268 pages. There are two columns in the page, each 
column containing 37 lines, and each line containing on the average 
8 words The words and sentences are divided. Abbreviations are 
frequent. It contains the three books of the De Officiis in 68 pages, 
two pages of Epitaphia Ciceronis edita olim a duodecim sapientibus, 
the three books of the De Natura Deorwm in 64 pages, the 1st book 
of the De Divinatione (here called the 4th De Natura Deorum) as 
far as ὃ 106 duros wlta labores in 21 pages, and the first four Pulip- 
pics a8 far as IV ὃ 16. quem habebat amisit. "The 3rd Philippic is 
made to end at 111 27 eicturum neminem, the latter half (from 8 28 
hodierno die ἴο censuerint) appearing as the 4th, and our 4th as the 
5th. This completes the original codex ending at p. 200. "The last 
68 pages, which are occupied with Palladius De Re Rustica in 13 
books, are written in a different hand belonging to the 13th century. 


THE MERTON CODEX. xlv 


Mr E. M. Thompson of the British Museum has kindly examined 
the volume for me and informs me that the original Codex was 
written in England towards the end of the 12th century. As there 
are only three Μ88 which are definitely stated to be of an earlier 
date, viz the Vienna Codex V of the lOth century, the imperfect 
Harleian E, and the Leyden Vossianus À of the llth, to which we 
may perhaps add the Palatine (P), called perantiquus in Baiter's ed., 
it is evidently deserving of ἃ full collation*. "The only other x88 
which can rival it in age are two others in the Leyden collection, 
Orellis B and CO (Baiters H) both of the 12th century, and two 
French xss which seem never to have been collated, one in the 
National Library at Paris no. 15085, said to be written at the end 
of the 12th century, and one in the Library at Tours no. 688, said to 
belong to the same century. lI mention these last in the hopes that 
I may be able to learn further particulars about them from some 
of my readers, and also that I may perhaps hear of other M88 of 
equal antiquity which have escaped my notice. Halm in his pre- 
face to the Orellian edition of the philosophical treatises of Cicero 
mentions ἃ Codex of the llth century contained in the Munich 
Library (us 528), but I am informed by Mr Reid that he can learn 
nothing further about this from the present Librarian. 

Notwithstanding his neat writing, the scribe is undoubtedly very 
careless (1) in the division of words and sentences, (2) in mistaking 
uncommon for familiar words, (23) in repeating words or clauses, 
(4) in omissions arising from the recurrence of similar words or 
Byllables ΑΜΒ examples of (1) I may cite quid jus for quidvis 1 39, 
ἐπὶ 8itu for nisi tu 1 D7, video for 4n deo 1 67, feres for se res 111 66, 
Àoc dáceretur pius esse for hoc diceret turpius esse 1 70, nvidia for 4n 
India 111 42, quid doceam for quid. Oceani 111 24, tam. utiles. for 
tutelae x11 74. Examples of (2) are carnales for Carneades 111 29, 
trsformis for T'rophonius 111 49, celsos for caestos 1 88, teximus eo ede 
for T'helzinoe Aoede 111 54, et amet for. Aeetam et 111 δῦ, — Examples 
of (3) are πὶ 17, where, instead of plurima a te Balbe dicta sunt, we 
read plurima cwm pulchritudine mundi B. d. 8.) the words cum— 
mundi being taken from & few lines below, where they followed 
pulchra, which the copyist probably confounded for the moment with 
plurima, and never corrected his mistake, if indeed he ever became 


* For P and the Laurentian Codex 257 see the preceding Essay on Orelli's 
MSB. 


xlvi INTRODUCTION. 


aware of it. In the same way in ΠῚ 323, instead of nullum igitur 
animal aeternum, est, we read n. 1. a. appetit quaedam aeternwm est, 
without any attempt at sense, the words appetit quaedam being 
inserted from below, where they followed another animal; but the 
copyist writes on, apparently quite unconscious of his mistake. &o 
in II 34, instead of qun id $4ntereat, etenim ea, 4psa, the copyist 
looking back a few lines sees another éntereat followed by necesse est, 
and secordingly writes necesse est for etemvm here: in mn 71 (imita 
&ubductaque rateone nefaria scelera, meditantes), the copyist on coming 
to ratione allows his eye to stray to another ratione some lines below 
&nd goes on there qui 4n amore summo summaque inopia, returning 
then to nefaria. 

The last kind of carelessness specified was the omission of clauses 
owing to the recurrence of similar words or syllables. The following 
may be quoted as examples. 

II 21 after non utitur om. ni autem—A^Atitwr. 

after esse mundum om. svmsliter—esse mundum. 

82 after pluris esse om. necesse est—pluria esse. 

86 after non sit deterior om. mundi—bhomsine deterior. 

43 after praestantem intellegentiam om. n. sideribus —intelle- 
gentiam. 

46 after niil eit melius om. mundo—id, $it melius. 

47 after absit extremum quantum, om. idem a summo—eruditum. 

64 after vacare eoluerunt om. ea, parte—voluerunt. 

IIO after facerem 4n om. causis—/acerem $n, which is however 
Superscribed in the same hand. 

18 after esset aliquid om. in rerwm—-esse aliquad. 

29 after omne animal om. tale esé—omne animal. 

9D after corpora intereant om. non—cwum Vntereant. 

79 after valere sic om. non—nemo m. 

90 after penis om. luendts—poetis. 

I 70 after alterum uirum om. esse verum-—concessit before esset. 

So in 1 95 we read nisi. nunquamne vidisti, instead of nist vwm- 
quam vidi solem aut mundum beatum. | Quid |! mundum praeter 
hunc wmquamne vidists ? 

In the great majority of the above quotations, if not in all, and 
in many similar cases the Merton Codex stands alone. "While they 
show the carelessness of the copyist, they also show that he does 
not go wrong of malice prepense, like the writer of the Cambridge 
Codex, with the idea of improving on his original He does not try 


THE MERTON CODEX. xlvii 


io make sense, and therefore his blunders are all of a mechanical 
nature. If we set aside these idiosynerasies, the question arises, 
with which of the other M88 is this most closely connected. I think 
the instances given below, which might be multiplied to any extent, 
show conelusively that it is very nearly allied to the oldest known 
codex, Orelli's V, written in the 10th century, and to the Harleian 
Codex 5114 ME, written in the latter half of the 15th century. Τὸ 
the same group belong the Koman and Venetian editions of 1471. 
The relation in which it stands to Orelli's V is curious. Where 
there is à second reading in V, this is usually followed in the Merton 
Codex (Oxf), but not by any means universally, not in general 
where it is specified that the correction or marginal reading in V is 
wriiten secunda manu, as in 11 69, where V* has the correct deffagra- 
visse, while Oxf. agrees with V' in the reading deam migravisse. 
Sometimes an older reading is preserved in Oxf., which has been cor- 
rected in V, thus in 11 18 Oxf. has appareat and ne cogitari, where 
V bas by correction apparet and nec cogitari; in 11 56 V has emen- 
tita by correction, while Oxf. with MC, retains, what was probably 
the original reading of V, ea mentita. — Sometimes both readings are 
combined, as in r1 27 where V! has eis fervescunt, V* effervescunt, Ox. 
eis effervescunt ; 11 127 where V! has cursu, V* morsu, Oxf. incuraw 
morsu. Sometimes we observe & general resemblance combined with 
slight and probably accidental variation, as in 11 128 where AB'V' 
have da£a elephantos (doubtless representing an original elephantost), 
corrected to d. elephanto in B', to d. elephantis in PV'HIME, and to 
d. elephanti in Oxf. ; in 11 146, where ABEP read e£ parte tangend, 
V by corr. et arte tangendi, and Oxf. arte et tangendi; in τι 42, 
where BC rightly give τά et, and A!'PV' id est, V? has 4d est que, 
E idem, and Ox. ΒΟ idemque. The conclusion to which these 
things point, seems to be that Oxf. was copied from V at a time 
when some, but not all the corrections, which are now found there, 
had been made, One would like to know whether Orelli's * secunda 
manus! always denotes the same handwriting and, if so, what is its 
date*. At the same time there are occasional difficulties in the way 
of this hypothesis: for twenty cases, say, in which Oxf. agrees with 
V against the rest of Orelli's wss, we find one, it may be, in which 
Oxf. approaches more nearly to some of them than to V. "Thus in 
II 86, where Baiter reads ecferant, AC have et ferant, B haec ferant, 


* On this point see Detlefsen in the Vienna Sitz. Ber. for 1856, p. 117. 


xlvi INTRODUCTION. 


E Aec ferant, V. eo ferant, while Oxf. and M have nec ferant.  Per- 
haps here the true reading of V may have been ec, misread eo by the 
collator, and then ec may have been changed to the more familiar 
nec by Oxf. In n 73 V has /ocus, the other Mss locus est, Oxf. 
locutus est; in τι 64 BOV have caelestem, Oxf. BM caelestiwm, 
AEGCR caelestum ; in 11 50 V with EIME has tum australis, while 
Oxf has aut aust. with ABCEPB. 

As V wants the whole of Book 1, my examples are necessarily 
confined to the 2nd and 3rd books. 

1 27 subditis V* Oxf. M. Asc., subitis ABCEPV!B. 

29 in quoque genere A*B Asc., in quoquo g. CB, in quo g. A'PV 
Oxf. 

9l cum homines A*B'V Oxf. Asc. HLMO, qui» ^. CEPB. 

33 prima ΑΒΕ Oxf. BMV Asc, primo CPHLO. 

94 in ulla V* Oxf. LM, in nulla «ss generally, 4n iiio V. Asc. 

38 id quod ACEGBH, quod BPV Oxf. M. 

$n equo quam n, eculeo V? (sec. m.) and Mss generally, nequaquam 
n, eculeo V, nequaquam (contracted) £n eque Oxf. 

id in perfecto CPBM. Oxf. (id corr. fr. às) AV, $s in p. BE. 

41 omnium V? (sec. m.) and Mss generally, om. Oxf. V'. 

45 restat M88 generally, sane (repeated from sanae above) restat 
V Oxf. MCV. 

47 extremum quantum V* Oxf. Red. Asc, exiremum M88 gene- 
rally. 

48 potest «ndoctius AOEPV'BEI, potest esse indoctius ΒΝ" Oxf. 
Asc. LMO. 

49 quot CEPV'GH  Oxf., quod AB'V'BO, quid B*M. 

conficiat B by corr, confeciat À by corr, confectat OEPBL, 
confecta V Oxf. MIRV. 

561 Saturni by corr. BV also Oxf. EM, Saturnis A, Saturnia 
CEB. 

D6 versantur CBH, versatur ABEPV Oxf. MC. 

59 modwm AEV Oxf, mundum B'CB. 

venis et. Οχί, B'V*MO, venisset. B'B, venis sed ACE, venis 
nec V.. 

61 ea $psa B, ea ipsa vis ACEV* Oxf. Mus.*, ea ipsa vi Ὑ". 

vides—vides Ν᾽" Oxf. MIO, vides—vide AV'B, wvide—Uwide 
CEB. 


* * Mus.' denotes the consensus of the »ss in the British Museum. 


THE MERTON CODEX. xlix 


62 Semela V Oxt., semele A*BOE, semel A!. 

mysteriis ABCEBO, ministeriis V Oxtf., LIMR. 

65 planius quam. BO, planius quem  AV' Oxf, planiusque 
EV'BLMBRV, pleniusque C. 

66 alteri A*, alterum A'BCEV'!B, altero PV* Oxf. HM -. 

69 deflagravisse CEPV* (sec. m.) BEL, deagravisse A, demigra-- 
visse B by corr., deam migravisse Ν᾽ Oxt. 

abfuisset. A*V*, adfuisset Oxf., afuisse A'BC'V', affuisse E. 

70 «ut cum gigantibus ABEV! Oxf. M, id est. gigantibus V* 
(sec. m.). 

71 quos deos A.BCEV', Àos deos V* Oxf. 

76 sit necesse est. melius ABCV! Οχέ, 9:4 mecesse est 6886 me- 
lus V*. 

80 nihil autem ABCEV'!, niil autem est. ΝΕ, hil autem 
esse Oxf. OR. 

83 quacumque movemur BV Oxf. MI, qua movemur ACE -. 

100 saxa nativis CEV Oxf. ML saxasanativis AB', saxosana- 
tivis B*. 

101 spiritu BV? Oxf. ΜΕ, spiritus ACEV'. 

111 Andromeda aufugiens V Oxf. by corr. in .À and DB, Andro- 
meda haud fugiens OP, Andromeda haut fugiens E. 

114 infernis e BOP, inferni se V'IM, inferni de V* Ox£., infernis 
de E. 

122 ea est BCE, eas et APV Oxf. M, 

humilitas BCEV! Oxf., humilataes AP, hwumiliatas V*. | 

123 alW generis bestiis P, alis generis escis ABO'!, alis gen. estis 
V^. alsus generis escia V* Oxf. 

126 purgantes OQ, gante ABOV!, purgatione P, purgare V* 
Oxf. M, purgantur E. 

127 morsu PV*M, cursu ABCEV'! 4 , éncurseu morsu Oxt. 

129 aiunt Oxf. V by corr., alunt ABOEPV. 

ezcuderunt A BCOPV, excuderint E'V*, excluserint V marg. Oxf. 

181 varia et tam V* Oxf. Asc, variae tam AV, varie tam B, 
varia tam CEP. 

184 constrictis V Oxf. MCR, constructts ABCEP. 

186 ducant ABC, adducant PV Oxf. MI, abducant E. 

138 contagione A.BOEP - , coagitatione V Oxf. ML, 

143 coniventibus PV Oxf. ML, conluentibus ABOEBH, confluen- 
tibus LINO. 

150 ad tibiarum ABCEV!, ac tibiarum PV* Oxf. M. 


l INTRODUCTION. 


admotione B*CPV* Oxf., ad motionem AEV!, admonitione B'. 

151 consectione V* Oxf. ML, confectione B, confectionem ACEPV'. 

153 accipit ad. cognitionem A! BCEPV', acc. ab it& cogn. V*, acc. 
ab hia cogn. Oxf. MV. 

162 providentia (by corr. fr. prudentia) V Oxf. ML, prudentia 
ABCEP -. 

167 prosperae semper AOCP -, prospere semper BEV'!, prospere 
eveniunt semper V* Oxf. RV. 

168 vobis ABOEPV', quovis V! Oxf. 

III 8 posses Oxf. V*, possis ABOEPV'. 

9 coniveres edd., contuereris ΕἾΝ’ Oxf. ΕΝ, coniueres 
ABCPV':, 

ll praesentis A.BCE, praesertis V Oxf£., praesentes V marg. 

credis esse V Oxf, credidisese Α, credidisses B, credidisse CP, 
credisse E. 

13 rationes ACEYV'B, rationes requiro BV* Oxf. 

14 commemorabas BP V* Oxf., commorabas ACEV'B. 

20 velles BPV* Ox£, velis ACEV'BH. 

21 quid dicis melius ABOEP V* (sec. m.), om. Oxf. VMNCRV. 

23 eri mundus V marg. (ead. m.) Oxf. MINNCRV, om. 
AJBCEPV. 

24 habent ABOEP, om. V', habent vel servant V marg. (sec. m.) 
Oxf. MCV. 

28 quasi consensus Oxf. and Mss generally (quidam superscr. sec. 
m. V), quas quidam cons. ἘΞ. 

29 ferundam edd., fruendam A'BOEPV'BL, ferendam A'V* 
Oxf. MCRV. 

3D diceret 4ntellegi Oxf. V*, diceret quod intellegi ABCEPV'B. 

omnem vim ABCEPV marg. omniwm V by oorr. Oxf, omnia 
unum MCR. 

38 nos ABCEP, non V Oxf. HMINER. 

nili est nec esse ABCEP, niAil esse nec esse V, nihil esse. mecesse 
Oxf. 

41 sermonis A BOEP, sermones Ν᾽, sermone V* Oxf. ΜΟΥ. 

reddes ABCEP V'BHL, redde V* Oxf. M ^. 

44 aiebat (2nd) ABCEPV?, agebat V' Oxf. BM. 

morbus edd., modus ABOEPV'BEIL, motus V* Oxf. M, metus 
NCER. | 

45 Rhesus BEP, Hesus ACV'B, Theseus V* Οχὲ MNCRV. 

48 duces A', dices B, ducis OEV'B, dicis A'TPV* Ox£. M -. 


COLLATION OF MERTON MS. l 


49 Erechtheus CP, erectheus AB, eritheus E, eratheus V Oxf. ΒΜ", 
aratheus M'. 

60 aliaque edd., atque V Oxf. MRCV, et B', om. AB'CEP. 

79 conficit cur ABEP, conficit. ut OB, conficitur V', conficit 
utrum V* Oxf. 


COLLATION OF MERTON MS. (OXF. O) FOR Bx. I. 


[The readings of the Merton ws are in italics. "Where it seemed desirable 
I have added the received text in brackets.] 


1 multae res in philosophia om. sint. agnitionem. quod tam 
variae sint. hominum sententiae tamque discrepantes. ut id om. esse 
debeat—8sententias $ 2, om. 

2 (quod) quid. nihil agant om. (iis) his. primisque. dijudi- 
catur. 


8 (ab iis) ab his. (& dis) ab eis. (juvare) adjuvare. (ab iis) 
ab his. possit om. (item) ita. 

4 (ratione) oratione. (maturata) natura. (que quae) que. (ita) in. 

6 (autem) quoque. effunderet. relicto. (studio) studii. 

7 (e&) eam. (otio) oratione. 

8 (minus) minimus. 

9 pertractandam by corr. fr. perpetrandam. aliae ez aliis nexae. 

10 auctores. (80leo id quod) sollempnia. 

11 disciplinam om. ercesila. si om. (118) his. 

19 me non profiteor secutum esse in marg. judicandi om. existit. 
(112) is!, his?. 

18 videntur by corr. fr. dicuntur. ut in sinefebis. omnium once. 

15 c.cottam. (est) sit. epicuri. geroportune. (mihi magna 
de re) de re magna. 


18 atqui. oportune. M enim (contracted) Piso. (peripatetiois) 
hypatheticis twice. ille om. 
17 veroínquit om. 


18 solent om. intermundi is. 

19 (a deo atque aedificari) adeo aedificarique. efficiendum. 

90 palmaris. (physiologiam) philosophiam philiologiam. (aliquod) 
aliquid. pronoe vero sí vestra est Lucili eadem requíro. 

21 (autem) enim. (conversione) convenientia. metiebantur. 
non potest. 

22 (at iste) ad ista. (potest esse oblect.) potest obl. esse. 

28 (mereretur) meretur. venientia corr. fr. leni. naturam intelle- 
gentes. 

24 nec cogitari. (8i minima) summa. est pars pars est etiam oorr. 
fr. est pars etiam etiam. (pars obr.) parsque obr. 


35 (vero sint) vero? est ut. si sine sensu di possunt esse. (eosque) eos. 


lu . INTRODUCTION. 


26 sed post aríarimenes. deus sine ulla forma (superscr. fortuna). 
ac ratione ac vi. sensu. in infinito om. in. quo non ipsa. 
(animal aliquod voluit esse erit aliquid) an. esse vol. aliquod erit. (aliquid 
interius) int. al. 

27 (quod) quid. (Alemaeo) alcineo by corr. fr. alcimeo. 

28 (item) ita. reprehenditur, conventicium quiddam corone simile, 
stephanem. continentem ardorem lucis orbem. cingit. revocat. 
(hoc omittantur) hoc comitantur. 

29 (sensu omni) sensu. (habere quod liqueat) qu. liq. scire. nonne 
deum—faciat in marg. aer qui. deo utitur. 

80 (anquiri) an quaeri. (ἀσώματον) asamathon. (careat etiam) c. 
enim. et celum repeated. 

82 unum om. (dicens tollit) dicens qua omnia regantur t. (£rom below). 

88 magistro uno. (dicit) dixit. designaret, demum. esse 
repealed after beatus. 

84 (de) in. (fabulis) famulis. tamen modo. vult corr. from tulit. 

86 (vi divina esse affectam) ut divinam esse ac perfectam. appellatur. 

87 (censeat) deceat. (deus animans) ne deus amans. deum mun- 
dum. (tum totius) cum t. qui aether. (delirans) deliberans. 
voluntatem. (tum nihil) cum n. divinius esse. 

88 (volumus) voluminis. (dicit) dicunt. in deos om. 

89 veterrimus. (quidvis) quid jus. ea quae by corr. fr. eam quae. 

40 persequimur. 

41 fabulas. (poetae) posse poetae. (haec ne) nec. sint. 
partum Jovis ortumque. 

42 in deos. (praeterea) praeterita. omni tempore intemperantia. 
immortali. 

43 (ignoratione) ignorantiae (so K). (venerari) vulnerare (80 M &nd vul- 
nerari H). (et) ut. (habere debeat) haberi debeatur. enim est, 
quod om. prolemsim. 

44 esse before deos. (esse igitur deos confitendum est) est ig. conf. d. 
esse. fatemur. nomina om. grolemsim. 

45 (quod quae) quod quaeque. (nullos... impendere) nullus... impediret. 
vitam et actionem mentis atque agitationem video. 

46 (80) hac. (humanam) humanorum. 

48 (quoniamque) quoniam quia (go M). ín om. ! 

49 causam. viderat. tractet ut manu doceat. (eam) tamen. 
ad, deos. 

50 (infinitatis) infirmitatis. 

δῚ tum...tum. 

52 sive ín ipso. 

δ8 vacatione numerum. fabrica tamque eam. facilem. negetis. 
natura om. 

δέ (oram) horam. (ingistere) existere. invisibilium athomorum 
volitat. choerescunt. vestris. 

bb himarmanem. estimanda sit. 

δα libertate vindicati. metuimus. habenda mihi. 

57 atque. (nisi tu) ínsitu. (ducam) dicam. videri mihi. 


ÉL ——MÓMÓMÁ 


COLLATION OF MERTON ΜΗ. liu 


58  L. Crasso om. íd uberius. difficillima. 

59 (solebat) accepissem from below. , (illa bene refellerentur) ille refel- 
lerentur. (venit) evenit. ineptes. acciderat. | 

60 (quale) quare. mihi res. cetera qua. (quid eorum) qui 
deorum. 

61 (necne sint) necne. ín consensu. 

62 deorum nulla suspitio sit. 

68 aperte. nam et. (quidem) quí et. meque ut non sint neque 
nt sint. (habeo) ho. aut Neptuni. fuisset om. 

6& (vultis) multis (so HN). 

€5 doces. mihil inesse individuum. 

66 veri similia tamen similiora. partim autem angulata piramata quae- 
dam et quasi adunca. 

67 (nein deo quidem) ne video. (otio) optio (80 BEPL). punctis, 
an in. 


68 (quod enim) quia enim. (id natum aliquando est) sit n. a. sit. ín 
dumeta. ] 


€9 velud. (guopte) suo te. directa. 

70 (hoe dicere turpius est) hoc diceretur pius esse. devinctionibus. 
utrum esset ejus modi (omitting esse verum—concessit). (aut etiam 2nd) aut 
negavit. (Arcesilas) Artophilas. nisi valde. 

71 mirabilius quam vos. corpus aut quasi om. 

73 (equidem) quidam. credam. ne ez leutico. putent. neodes. 

T3 (metuit) metivit. nausi fane. (si haec) sí lez. ínanes. 
eorumque. 

14 quasi corpus—intellego om. (neo consulto) consulta. liqueat. 

T5 (in Venere) invenere. (sanguis est) s. non est. Epicuro. (fac 
id) facis. deorum om. 

76 anticipatum. (quod) ut. debet. possit before quod. 

11 quicquid. consideras. (omnino—caecus) omnium-—cetus. 
in deo. imperatorum. 8e om. (tu) in. quam sui. (aqui- 
làm) aliquam. 

78 enim dicam. vexat. corpori. naturae tanta. homini. 
difficili after similis esse by repetition from above. 

19 (cujus) culus. (formosus est) om. est. nevus in hasticulo delectat 
pueri. . quintus Catulus. exorientem. (vestra) vera. visus. 
aderat. sicuti. falsum. 

80 et quos thrice.. ac petulos. (nihilinter) om. nihil. 

81 (quid) quod. iste—defendens. δὶ. apparuisse. reliquos. 

83 et spoliata simulacra. nefando. egipto. cocodrillum. 
lavinis. 

88 (physicum) fuscum. ventilatoremque. (caesios) celsos. e88e 
Athenis. 

84 nescieris. istam effutientem (so M). at tu. (tui) tw. 
aut lunam om. 

85 humano quo docui. ergo. sigillatim numerantes. fecerit. 

86 iste. id esse immortale. ante te. (his ille) Ais ita 


religiones. 


liv | INTRODUCTION. 


87 natura ponere. (in ulla) nulla. illustrationem. 

88 attingimus. nonne. medíterranei. vulpeculas leputs 
culosque. 

89 quae. quod autem. 

90 factum est vultis. 

91 semina. (liberet) juberet. 

923 decreverunt. — supervacaneum. loqueretur. quam interiora om. 

93 hermacus. (etiam Leontium) om. etíam (so HN). ausa. fuit 
gupersor. sit. ortus. contumeliose. phedro. concideret. 
sillum. crisippam. 

94 me ulla. impetraretis. (curatio) oratio. 

95 bipes. dicenda sunt. 

96 numquam—praeter hunc om. numquamne. (gescenta) sententia. 
(docebit) videbit. beata et aeterna quae om. divinae naturae sunt. 

97 elephante. 

98 in homine (s0 A). loquare. 

99 hoc om. euperoacaneum. ad—ad om. membra om. 
quid ipsa—pertinet om. 

100 (et) ad. haec fecisset. talis esse. 

101 vívae noceant nec odore noceant, possunt, - cochodrillorum. 

102 Epicurus—ezistimant. 

108 oportet et, om. et. (sunt suus est cuique) sunt suus cuique est. 
inundat. supremum aether. hora. (terrenae gunt) terrae ne sint. 

104 attigerit est ulcus. 

106 (neo esse) necesse. (eandem permanere) tandem—permanare. 

106 ut igitur titum. inanem tum. octavi. tum pervenerint. 

107 nuno etiam. quam omnium. incidere om. nec ex. 
(id est) quidem. incurrere. 

108 fuerunt—potuerunt. 

109 (at) ad. continenter quoquo modo. inquit. facient. 
egilibram. (etiam esse) esse etiam. (sane) ea. 

110 quae nulla sunt om. (agitari) attigari. animare non, om. fon. 

111 earundem. Epicuri. ne—quidem. 

113 (at) ad. quibus quasi—delicatas voluptates om. sapientior. 
(vestros) nostros (80 H). 

114 (at) a. pulchro. quomodo videatur iste deus beatus. 

115 (P. Scaevolam) scevolanum (so ABE). ut Xerzes. 

116 elicere. voluptate. et scientia est. colendi sunt. 
accepto om. 

117 liberare. libuerit. 

118 prodigus chius. 

119 horarum. 

190 (fontibus) frontibus. ortulos. (in universitate) universitati. 
mentesque quae sunt. solent, (animantes imagines) an. virgines. 
(omnia) annua. 

121 dignos. s idem. 

192 inbecillitatem. nulia est, om. est. ductum, ín nulla 
regentes. 


ANALYSIS OF BOOK III lv 


ANALYSIS OF BOOK III. 
ACADEMIC CRITICISM OF THE STOIC THEOLOGY. 


Iníroduction. Cotta regards the Sitoic doctrine as deserving of 
more serious attention than the Epicurean ; but is himself content to 
believe as his fathers did. If the Stoics profess to base their religion 
on grounds of reason, they must be prepared for criticism, ch. 1 8 1— 
ch. i1 ὃ 6. 


Criticism distributed under fowr heads. 

A. The Divine Existence, ch. 111 ὃ 7 —ch. vii 8 19. 

B. The Dine Nature, ch. vrt1 ὃ 20—ch. xxv ἃ 64. 

C. Providential Government of the Unsverse, 8 65. (All but 8 
few lines lost.) 

D. Providential Care for Man (beginning lost), ch. xxvr ὃ 66— 
ch. xxxix ἃ 93. 


Conclusion. Cicero gives his vote in favour of the Stoic, as 
opposed to the Ácademic view. 


A. The Divine Existence, ch. 111 ὃ 7—ch. viti ὃ 19. 


Aa. If the belief in the Divine Existence is necessary and uni- 
versal, as the Stoics allege, it is worse than useless to attempt to rest 
it on argument, which simply raises doubts as to the validity of the 
belie£. $$ 7—10. 

Ab. It is not true that the sight of the heavens leads to a belief 
in the Stoic God of Nature. $$ 10, 11. 


Ác. General belief is ἃ strange ground to allege for & philo- 
sophical conviction, especially on the part of those who hold the voz 
popuh to be the voz stultorun. S11. 


Ad. "The *'epiphanies' to which the Stoics appeal are mere 
rumour unconfirmed by evidence. $$ 11—13. 


Ae. Divination is utterly fallacious, and would be of no bene- 
fit, if true. It cannot therefore prove the Divine Existence. 
&3 14, 15. 


lvi | A INTRODUCTION. 


Af. Of the other argumenta adduced by Cleanthes, the two 
which deal with the blessings of life and the order of the heavenly 
bodies will be treated of under CO: the awe-inspiring phenomena of 
nature, though they helped to produce the belief in God, yet are far 
from proving the validity of that belief. $$ 16, 17. 

Ag. The arguments of Chrysippus as to the power, beauty and 
harmony exhibited in the universe, the syllogisms of Zeno, and 
the physical proof of the divinity of the universe are reserved for 
the same section (C). ὃ 18, 19. (They are really treated of in 
: Section B.) 


B. The Divine Nature, ch. vir11 ὃ 20—ch. xxv 8 64. 


Ba. Criticism of particular arguments of Zeno, Ohrysippus and 
Xenophon. $$ 20—28. 

(1) When it is said *the universe is best and therefore divine', 
there is an ambiguity in *best'. Granted that it is most beautiful 
and admirably adapted to our wants, but how is it most wise? If, 
as Zeno says, because what is wise is better than what is not wise, 
why not, on the same principle make the universe to be & mathe- 
mátician or musician ? 88 20— 23. 

(2) Again, as to the argument that the regular movements of 
the stars prove them to be divine, this is simply the regularity of 
nature: on the same principle we should call the tides divine. 
8S 23, 24. 

(3) Chrysippus uses *better' in the same vague way as Zeno, 
and does not distinguish between nature and reason. It is no pre- 
sumption in man to believe that he is himself rational and that the 
stars are made of brute matter. The comparison of the universe to 
& house begs the question. $$ 25, 26. 

(4) Nor is there more weight in the assumption of the Xeno- 
phontic Socrates, that the rational soul of man must have proceeded 
from & rational soul in the universe; or in that (of Chrysippus) 
that the harmony of nature can only be explained on the suppo- 
sition of one divine Governour. Both the harmony of nature and 
the soul of man are spontaneous products of nature acting according 
to her own laws. δὲ 27, 28. 


Bb. "The argument of Carneades showing that no animal can 
be eternal (and therefore that the God of the Stoics is a figment). 
88 29—234. 


| 


ANALYSIS OF BOOK III. lvii 


(1) Whatever is corporeal is discerptible. ὃ. 29. 
(2) Whatever is animated is capable of feeling, and whatever is 


capable of feeling is liable to impressions from without, and therefore 
to destruction. ἃ 29. 


(3) Whatever is composed of changing elements is itself liable 
io change and therefore perishable ; but the four elements, of which 
all animals are composed, are changeable and perishable; therefore 
8.11 animals are mortal δὲ 30, 31. 


(4) Every animal is susceptible of pleasure and pain, but that 
which is susceptible of pain is susceptible of death. 8$ 32, 33. 

(5) Every &nimal has instinctive likes and dislikes for that 
which is in accordance with, and that which is contrary to its 
nature; but that which is contrary to nature is destructive to life ; 
therefore every animal is liable to destruction. $33. 


(6) Sensation, whether pleasurable or painful, when it reaches a 
certain point is destructive to life. 8 34. 


(7) All things must be either simple, or compounded of different 
elements — À simple animal is inconceivable: in ἃ compound each 
element has a tendency to fly apart to its proper sphere, so that de- 
composition is inevitable. ὃ 34. 


Be. "There is no reason to suppose that fire is more akin to 
Divinity than the other elements, 8$ 35—37. 


(1) It is not more essential to life than they are. δὲ 35, 36. 


(2) If it is the cause of feeling in man, it must itself be 
endued with feeling and therefore (by Jb. 4) liable to destruction. 
S 36. 


(3) Moreover fire is not selfexistent, but needs fuel for its 
support. $37. 


Bd. Virtue, as we understand it, is incompatible with our idea 
of the divine nature. Yet it is impossible to believe in a Deity 
without virtue. The incompatibility of virtue with our idea of God 
is shown in the case of each particular virtue, prudence (1), justice (2), 
temperance (3), fortitude (4). $38. 


Be. Even if we grant the divinity of the universe, what ground 


is there for admitting & host of other gods? ch. xv ὃ 39—ch. xxv 
8 64. 


M. C. III. e 


Ivi INTRODUCTION. 


(1) The vulgar mythology is not more irrational] than that of 
the Stoics, who make gods of the stars, and of food, and of dead men. 
δὲ 99—41. 


(2) Admitting the principle of &potheosis, how are we to pick 
out the true claimant from among the many pretenders io each 


divine name? (For details see the Appendix on the mythological | 


section.) $$ 42, 523—060. 


(3) The sorites of Carneades shows that it is impossible to draw 
the line between what is divine and what is human or natural. 
SS 43— 52. 

(4) No less absurd are the deified abstractions of the Stoics, and 


their whole system of allegorization with its strained etymologies. 
83 61— 64. 


C. Providential. Government of the Universe. 865. [This sec- 
tion is almost entirely lost.] 


D. rovidential Care for Man, ch. xxvi ἃ 66—ch. xxxix 8 93. 
[A considerable portion of this section is lost, comprising probably 
(1) the argument founded on the endowments of man exclusive of 
his reason, which latter is considered below under Da; (2) that 
founded on the subordination of the animate and inanimate creation 
to man's good. Compare 11 δὲ 133—146, 148—153, 154—162.] 


Da. "The gift of reason is an injury rather than ἃ benefit. 
8$ 66—78. 


(1) This shown by examples from tragedy, $$ 66—68 ; 
(2) by examples from comedy, 8$ 72, 73; 
(3) by examples from the law-courte, 8 74. 


(4) lt is only right reason which is beneficial, and this is so rare 
that it cannot be derived from God, as he would never have been guilty 
of partiality in his dealings with men. 8$ 69, 70. 


(5) The objection is not met by the rejoinder that these evils 
are owing to man's abuse of reason; for the Deity must have fore- 
seen that these evils would flow from the bare gift of reason, and 


was therefore bound to prevent them by guarding it from error. 
δὲ 70, 71, 76—78. 


aaa κα 


ANALYSIS OF BOOK III. lix 


Db. f it be true that lack of wisdom is the greatest of evil, 
and that all men lack wisdom, how can it be said that man is the 
special favorite of Heaven? $79. 


Dc. If God really cared for men, he ought to have made al! men 
good, or at least to have rewarded the good and punisbed the bad. 
SS 79—93. 

(1) Instances of suffering virtue. ὃ 80. 

(2) Instances of triumphant vice. $$ 81—84. 


(3) Such a state of things is inconsistent with any moral govern- 
ment. $85. 

(4) It is no answer to say that de minimis non curat lex. — Life 
and liberty cannot be called »inima. ὃ 86, 


(5) [If it be alleged that all external goods are minima in com- 
parison with virtue], it is just these external goods which are at the 
disposal of Heaven. Virtue is what each man must win for himself, 
aud is therefore never made the subject of prayer. Men have deified 
Virtue in the abstract, but 3n reality it is only & quality of their own 
nature. S3 886—388. 


(6) It is only by shutting our eyes to the negative instances, 
that we can maintain that piety is regularly rewarded and impiety 


punished. 889. 


(7) Intentional neglect is ἃ great fault in & ruler, and in ἃ 
Divine Ruler there can be no such thing as unintentional neglect. 
8 90. 


(8) It 1s argued that vice is punished in the descendants of the 
guilty person : what should we say to such justice in a human ruler ἢ 
$ 90. 

(9) We need not have recourse to the Deity to explain such 
moral government as actually exists in the world. It is the natural 
result of human agency. $891. 


(10) Moreover how can God punish, if, as the Stoics assert, he 
is incapable of anger? He might however exert the power, of which 
you have given such elaborate proof, in helping the good. If he does 
not do ihis, it must be because either the will or the knowledge is 
wanting. ὃ 92. 

(11) You allow that his care does not extend to individuals : 
why should it extend to nations, or even to humanity at large? 
8 93. 


e 9 


Ix INTRODUCTION. 


(12) Yet you are inconsistent enough to believe in divination 
and to encourage the offering of vows. ὃ. 93. 


(13) With so many unemployed deities as you acknowledge, 
there seems no reason why supervision might not have been extended 
to the minutest detail of individual life. 8 93. 


Conclusion. Cicero avows his personal preference for the Stoic, 
as opposed to the Academic view of theology. 8$ 94, 95. 


ON THE SOURCES OF THE THIRD BOOK OF THE 
DE NATURA DEORUM. 


There can be no doubt that for the materials of this book Cicero 
was mainly indebted to the Carthaginian Hasdrubal, better known 
by his Greek name Clitomachus, who was born about 180 8,6. and 
went to reside at Athens about 155. He was for many years 8 
disciple of Carneades and eventually became the head of the New 
Academy. Carneades himself having left no written remains (Diog. 
Iv 65, Plut. Mor. p. 328), it was through the voluminous writings of 
his scholar, extending to more than 400 volumes, that his teaching 
was perpetuated, cf. Diog. iv 67 διεδέξατο τὸν Καρνεάδην xal τὰ 
αὑτοῦ μάλιστα διὰ τῶν συγγραμμάτων ἐφώτισεν, Cic. Acad. n 104 
explicavi paulo ante Clitomacho auctore quo modo ἰδία Carneades 
diceret, ib. 11 98 α Clitomacho sumam (totam Carneadi sententiam) 
qui usque ad senectutem cum Carneade fuit, Sext. Emp. 1x 182 
ἠρώτηνται δὲ ὑπὸ τοῦ Kapvedóov xal σωρειτικῶς τινες (λόγοι), ovs ὃ 
γνώριμος αὐτοῦ Κλειτόμαχος ὡς σπουδαιοτάτους καὶ ἀνυτικωτάτους ἀνέ- 
γραψεν (referring to the arguments which Cicero has inserted below 
SS 43—52). We are told (4c. τε 102) that Clitomachus addressed 
two of his philosophical treatises to Romans, one to the satirist 
Lucilius, the other to Censorinus, consul in 149 &c.; and that he 
was lecturing at Athens during the quaestorship of the orator Crassus 
110 5.c (Orat. 1 45). Cicero mentions a treatise περὶ ἐποχῆς in 
four books (4c. 11 98) and & consolatio written to his countrymen 
after the fall of Carthage (Z'usce. τ 54) Schwencke (Jarb. f. 
class. Philol. 1879, 2 p. 141) conjectures that the title of the treatise 
employed here by Cicero was περὶ προνοίας. 


SOURCES OF BOOK III. lxi 


That Carneades was the great source of all criticism of Stoic 
doctrines and especially of Stoic theology is evident from Cicero's 
own words JN. D. τι 162 Carneades libenter 4n Stoicos 4nvehebatur, 
T'usc. v 83 conira Stoicos, quos. studiosissime semper  refellebat et 
contra quorum disciplinam ingenium ejus exarserat, N. D. 1 4 sunt 
autem al philosophi quà deorum mente omnem mundum admini- 
strari censeant...contra quos Carneades ita multa disseruit, ut. ez- 
citaret. homines non  socordes ad. veri $nvestigandi cupiditate. We 
might therefore assume a priort that the argument of the Third 
Book was taken from him, even if it were not distinctly stated 
in regard to the proof that no animal can be eternal (irr 29), 
and in regard to the sorites showing the impossibility of drawing 
any line between the divine and human in the traditional my- 
thology (r1 44) The same thing appears from the 9th book of 
Sextus Empiricus Adv. Math. where we meet with many of the 
arguments used by Cicero. "Thus, αὖ the commencement of the 
discussion on natural causes, Sextus declares his intention not to 
dwell too much on points of detail or run to the immoderate 
length of Clitomachus in refuting the dogmatists, but to sum up 
the most important arguments on both sides and allow them to 
balance one another (ix 1). As the whole discussion is of inte- 
rest for this as well as for the earlier books of our treatise, it may 
be worth while to give a short analysis, referring to the parallel 
passages in the JV. D. The positive argument is probably taken 
in part at least from Posidonius, see Introduction on the Sources 
of the First Book, vol 1 p. lii foll, and Schwencke JaArb. f. cl. 
Philol. 1879, 1 p. 57 foll. 

The discussion in Sextus may be divided as follows: (A) The 
origin of religious belief, (1) positive argument $$ 13— 28, (2) negative 
argument $$ 29—47. (B) The fact of the divine existence, (1) 
positive argument S$ 48—136, (2) negative argument 8$ 137—194. I 
give them in order below. 


(A) The origin of religion has been ascribed to the earliest legislators 
who desired to establish a check upon unrighteousness of thought as well 
as of deed $$ 14—16 (V. D. 1118). Euhemerus thought that the first rulers 
of mankind declared themselves divine in order to increase their own power 
δ 17 (NW. D. 1119); Prodicus that the ancients deified all that was useful 
to life, as the Sun, the rivers ὃ 18 (.N. D. 1 118); Democritus that images of 
vasi size appeared to men and forewarned them of the future ὃ 19 (W. D. 
I 120); Aristotle derived the belief from the soul's prophetic faculty and 


Ixii INTRODUCTION. 


from the order of the heavenly bodies $$ 20—22 (AN. D. 11 95) ; others bya 
process of amplification rose from the finite intelligence in man to the 
conception of a divine intelligence in nature ὃ 23 (JV. D. τι 33—38); 
others, among whom is also Democritus, from the terrible phenomena of 
nature $ 24 (N. D. 11 14); Epicurus from visions of anthropomorphic 
deities ὃ 25 (N. D. 1 46); others from the orderly movements of the 
heavenly bodies, which suggest a creative and guiding intelligence no less 
than the movements of an army or ἃ ship to the distant spectator δὲ 26, 
27 (N. D. τι 85,87); some of the younger Stoics say that it is a tradi- 
tion handed down from the sages of the golden age $ 28 (JV. D. 11 148, 159). 

On the negative side it is maintained that these opposing views are 
mutually destructive ὃ 29 (,V. D. 1 1, 5); but dealing with them separately 
we may ask, where did these early legislators get their own idea of deity? 
δὲ 30, 31. How did the differences of religious belief arise? How were the 
various nations brought together to be instructed in religion? If it be 
said *each nation was independently taught, how did all agree in the same 
general idea of God? $$ 32,33. Religion cannot have been an invention 
for the purpose of giving additional authority to living or dead rulers, for 
where did the idea itself come from! and how could à mere imposture 
have taken such firm root? $$ 34—38 (JN. D. 11 5). The deification of 
utility is even more absurd. How can it be supposed that men would 
make gods of what they ate and drank! 'There might be some reason 
for ascribing divinity to the power which holds together the earth and 
makes it fruitful, but, sooner than call rivers divine, we should deify 
philosophers, or even all animals that are of use to man $$ 39—41 (X. 2. 
Ir 60, ΠῚ 41) Democritus and Epicurus explain the easier by the more 
difücult $$ 42, 43 (V. D. 1 121) ; they utterly fail to account for the 
altributes of immortality and perfection ὃ 44. "Those who fill up the 
conception of divinity obtained from visions and the celestial movements 
by amplifying their experience of human blessedness, are really guilty of 
arguing in a circle. "They base their conception of divinity on blessedness 
(εὐδαιμονία), but this in its turn involves the conception of deity (δαίμων) 
ἐξ 45-- 47. 

(B) The fact of the existence of the Gods is accepted as a matter οὗ be- 
lief and of practice, not of science, by the Sceptics $$ 48, 49 (.N. D. 1 62, 
III 5, 43). It is denied virtually or in terms by the so-called atheists, 
Euhemerus, Diagoras, Prodicus, Critias, Theodorus, and, as some hold, by 
Epicurus $$ 50—58 (VN. D. 1 2, 63, 117—119, ir 89). 'The Sceptics on 
the contrary hold that the opposing arguments balance each other $ 59. 
Thus, on the positive side, four methods of proof are employed, (a) the 
general voice of mankind, (b) the order of the universe, (c) the absurdities 
which follow from the opposite view, (d) the refutation of objections $ 60. 
As to (a) it is affirmed that religious belief and worship are common to all, 
both Greeks and barbarians; that, if this belief were false, it must have 
died out like other unfounded beliefs, whereas it has existed and will exist 


SOURCES OF BOOK III. lxiti 


for ever; that it is not confined to the vulgar, but accepted by the greatest 
poets and philosophers, and distinctly asserted even by Epicurus himself 
$$ 61—65 (Y. D. 1 43, 11 6, 19, 111 7, 11, 1. 85, 86). If it be said that there 
is à similar consensus on the part of poets and the vulgar in regard to 
the belief in Tartarus, yet that belief is self-contradictory, 88. may be 
seen in the case of Tityus and Tantalus ; for agony and immortality are 
contradictory ideas. But there is no such inconsistency in the belief in 
Spiritual powers. We recognize that the spirit of man, which holds 
together the body during life, is not dissipated at death, but ascends 
upwards owing to its ethereal nature, and dwells in the lunar region, 
nourished by vapours from the earth; if our spirit thus passes into the 
condition of 4 δαίμων, why should we doubt the existence of those 
spiritual powers whom we know under the name of gods! $$ 66—74 
(Δ΄. D. 11 5 on Tartarus) (b) The material universe is evidently a work 
of art modelled and set in motion by a power which pervades it, as the 
soul pervades the body. Is this power self-moving? If not, we go back 
ad infinuum,. Τὺ is therefore self-moving and has been so from eternity, 
therefore it is God δὲ 75, 76. That which produces what is rational 
must itself be rational; man is a product of the power which pervades 
the universe, therefore that power is rational δὲ 77 (A. D. τι 92). The 
world is one, either in virtue of its original unity or from being composed 
of distinct parts, which may either have been compacted together as 8 
Ship, or remain separate, as an army. It cannot be the latter, for 
whatever happens in one part is felt in another part, e.g. the moon's 
influence in growth and in the tides (.N. D. 11 19, 50, 119), and sympathy 
of this kind belongs only to bodies originally united. Such an original 
union may be either that of cohesion, as in wood or stone, or of growth 
(φύσις, nature) as in & plant, passing in its highest stage into ἃ unity 
of life, as in animals Things united by cohesion are scarcely liable to 
change, but the universe undergoes constant and violent changes, as from 
cold and heat. It has therefore a unity of nature, and that of the best 
nature, since it includes all natures in it. Hence, since the whole 
cannot be inferior to its part, it must be rational as including what 
is rational, and being best of all things it must be immortal, and there- 
fore divine $$ 78—85 (A. D. 11 32, 33, 82). If even the gross earth can 
foster animals capable of perception, how much more should the finer 
elements of air and ether, from which we men derive our thinking 
power, be inhabited by ἃ divine order of beings? $$ 806, 87 (JV. D. 
HI 17, 18, 49). Argument of Cleanthes: if one animal is better than 
another, there must be some one which 18 best of all; man is best of all 
animals on earth, but, as we see, he is full of defects; the true best is an 
animal with none of these defects and unapproachable by evil ; and such 
is God $$ 88—901 (NW. D. τι 16, 33—37) Argument of Socrates in 
Xenophon: man 18 ἃ work of art testifying to the existence of an artist ; 
his nature is derived from elementa without, flesh from earth, breath from 


Ixiv INTRODUCTION. 


air, and therefore reason from the great source of reason, i.e. from God 
(N. D. 1118). It is objected that we might similarly argue «man has bile, 
therefore the universe must be bilious, but the argument applies only 
"to pure elements, not to secondary compounds such as bile. Putting it 
in another way we might say 'if there were nothing earthy in the 
universe, there could have been nothing earthy in man; ΒΟ, if there were 
nothing rational in the universe, there could have been no reason in man' 
$$ 92—98 (V. D. 111 27). On seeing a statue we admire the skill of the 
sculptor, shall we not do the same when we think of the mind of man, 
which is 80 far more marvellous than any statue ? δὲ 99,100 (N. D. r1 87). 
Argument of Zeno: that from which the seeds of reason proceed must 
itself be rational, for all subordinate faculties testify to the character of the 
ἡγεμονικόν from. which they are derived ; since then the universe contains 
the seeds of all rational creatures, the ἡγεμονικόν of the universe must 
be rational, and therefore divine $$ 101—103 (JV. D. 11 22, 99, 30). Argu- 
ment of Zeno after Plato: since that which is animate and rational is 
superior to that which is inanimate and irrational, the universe, being 
supreme, must be ἃ rational animal. 'The objection of Alexinus, that on 
the same ground the universe might be proved to be 8 poet and gramma- 
rian, confounds the absolute and the relative best; Archilochus was a 
poet, but he was not therefore superior to Socrates who was no poet 
δὲ 104—110 (4. D. 1118, 21). The Stoics prove the divinity of the world 
from its motion, which must proceed from nature or volition or necessity. 
It is certainly not the last, in the sense of an irrational vortex, such as 
Democritus held, for it is orderly, unchanging and harmonious. It is not 
caused by an unconscious nature, sinoe this would be inferior to the 
rational natures included in the universe, It must therefore be caused by ἃ 
rational nature, Further, voluntary movements are always more admirable 
than those which are involuntary. When we admire the sphere of 
Archimedes, it is not the moving frame we wonder at, but the rational 
volition of the astronomer. Again, the more wonderful the thing moved, 
by so much more wonderful is the moving force. Hence the force which 
moves the entire universe is the most admirable of all things, and being 
Such it must be a rational and voluntary agent, ie. God $$ 111—118 
(N. .D. 11 43, 44, 88). In every organism there is ἃ centre of motion, the 
heart or the brain or, in planta, the root; the ἡγεμονικόν or centre of motion 
of the universe is in God δὲ 119—122 (JV. D. x 29, 30). Absurdities 
arising from atheism (c). If there are no gods, there is no such thing as 
piety, which is defined as ἐπιστήμη θεῶν θεραπείας, for there can be no 
science of the non-existent ὃ 123; nor as holiness, for this is defined as 
δικαιοσύνη πρὸς θεούς ὃ 124 (.N. D. 1 3, 4, 11 153) ; nor as wisdom, defined 
as ἐπιστήμη θείων τε kai ἀνθρωπείων ὃ 125 ; nor as justice, which springs 
from the fellowship existing between men and God ὃ 120 (X. D. 1 4). 
Pythagoras and others erroneously extended this fellowship to irrational 
creatures, with which it is true we are connected by common participation 


SOURCES OF BOOK III. Ixv 


in the all-pervading spirit of the universe, but so we are with plants 
and stones, yet no one has ever imagined that there could be any tie 
of justice between us and them $$ 127—130; the reason why there is 
justice between men and gods is because both participate in reason $ 131. 
Again, there can be no divination if there are no gods, since it is the science 
of signs given by the gods to man ὃ 132 (N. D. r1 12). 

Sextus, having discussed objections as they occurred, has not reserved 
ἃ Separate section for their refutation (d), but goes on, after another 
insignificant verbal quibble by Zeno, to state the negative argument in 
$137. Τὺ 18 from this point that the comparison with V. D. 111 becomes 
important. If there are gods, they are animals, since animal nature is 
superior to all other nature ; but animals are defined by the property of 
sensation, and the gods, as the most perfect animals, will experience the 
grealest variety of sensations (as Carneades says); they will therefore 
have sensations of taste, such as bitter and sweet, pleasant and unpleasant ; 
but an unpleasant sensation implies possibility of change for the worse, 
ie. implies mortality, and mortal gods are no gods $$ 137—141 (cited ᾿ 
as from Carneades in V. D. 1x1 32). So, in regard to every sense, animals 
are liable to be affected in ἃ manner which is either according to their 
nature or contrary to their nature; but that which is contrary to nature 
is destructive to life, therefore again all animals are mortal. 'This shown 
in regard to eye-sight in particular $$ 142—145 (A. D. τι 33) Every 
sensation is an alteration; ἃ deity who undergoes alteration is liable to 
change, therefore to death $9 146, 147. "The deity must be either finite or 
infinite; if infinite, it would be lifeless and motionless, for motion must 
be from place to place, which is impossible for that which fills all space ; 
again if held together by soul, this must be by means of centripetal 
and centrifugal movements, but the infinite has no centre $$ 148, 149 
(QN. D. 1 115 n). Nor on the other hand can the deity be finite, for the 
finite is contained in the infinite, as the part within the whole, so that 
there would be something greater and better than the deity ὃ 150. "The 
deity is either bodied or bodiless; if the latter, it can neither feel nor 
act; if the former, it is liable to corruption ὃ 151. If there be ἃ God, 
he must have all happiness and all virtue, but he is without ἐγκράτεια and 
καρτερία, for there is nothing which he finds it hard to bear or to abstain 
from $$ 152—155 (NW. D. πὶ 38) Further, if he has not got these 
virtues, he must have the opposite vices, since there is nothing in- 
termediate ὃ 156. If there were anything hard for him to bear, it 
is evident that he would be liable to distress and therefore to destruction 
$ 157. Inlike manner he is devoid of fortitude, which is defined as the 
knowledge of what is, and what is not, dangerous. For if there is some- 
thing dangerous to him, he is liable to destruction $$ 158—160 (X. D. 
II 38) Similarly for magnanimity, which consists in rising above the 
accidents of life, for, if he is exposed to such accidents, he is liable to 
destruction $ 161. So for prudence, the knowledge of good and evil and 


1xvi INTRODUCTION. 


of things indifferent, among which things trouble is included. But the 
knowledge of trouble can only be gained by experience of trouble itself, 
not, as some say, from the experience of pleasure by imagination of the 
opposite. For pleasure, being only the removal of pain, is unknown to one 
who is ignorant of pain; not to mention that being itself (as the Stoics 
S&y) a kind of dissolution it implies mortality $$ 162—166 (AN. D. ππὶ 38). 
So for εὐβουλία, since all deliberation is of the uncertain, and if there are 
things uncertain to the deity, why may it not be uncertain to him whether 
the infinite may not conceal some power capable of destroying him 1 Such 
uncertainty would naturally give rise to fear, which implies mortality 
δὲ 167—170. On the other hand, if nothing is uncertain to him, he must 
know everything by instinct without art; therefore he must be without 
the art of life, which is virtue, and being without virtue he must have 
its opposite, vice δὲ 171—173. As to temperance (σωφροσύνη), this 
cannot exist without prudence (φρόνησις), as is shown by its name, and it 
haa been proved that this virtue is inconsistent with deity. Again, tempe- 
rance involves the existence of appetites to be resisted, which is contrary 
to our idea of deity $$ 174, 175 (,N. D. 11138). If God is without virtue 
he is miserable, if he has virtue there is something superior to him (the 
perfection or virtue of ἃ thing being superior to the thing itself); if neither 
of these contradictories is true, he must be non.existent $$ 176, 177. 
Once more, God has either the faculty of speech or he has not ; the latter 
is absurd and contrary to universal belief ; but if he has speech, he must 


also possess all those parts of the body which conduce to speech, which is 


an idea only worthy of the Epicureans; he must also speak in some 
particular dialect, and if so how will he express himself to those who 
use another tongue ? "Therefore, as before, he must be non-existent $$ 178, 
179. So, if God has & body, it must be either simple or compound : the 
compound is liable to dissolution, the simple is inanimate and irrational 
$8180, 181 (Y. D. ri 34). 

We have also on this point the following sorites of Carneades preserved 
by Clitomachus, If Zeus is ἃ god, so is his brother Poseidon; if Poseidon, 
then Achelous and Nilus, and every river and torrent. But these are not 
gods, therefore neither is Zeus δὲ 182, 183 (,N. D. πὶ 43, 44. If thesun is 
ἃ god, so is the day (which is only a name for the sun above the horizon); 
if the day, then the month, the year, the morning and evening $ 184 
(N. D. mr 51) If Artemis, so is Enodia, &c.; if Aphrodite, so Eros 
and other feelings of the mind, such as Pity and Fear $$ 185—188 
(cf. V. D. ττ 47). If Demeter (— γῆ μήτηρ), then the earth, the hills, the 
promontories, every stone ὃ 189 (A. 22. πὶ 52) Carneades adds many 
other examples, but the &bove will suffice to show the nature of the 
argument $ 190. 

Such being the variety of opinions among philosophers as to the divine 
existence, and such the grounds assigned on either aide, the Sceptics have 
preferred to suspend their judgment, &nd they have felt themselves con- 


SOURCES OF BOOK. III. Ixvii 


firmed in this course by the contradictions and impieties of the vulgar 
belief and of the mythological traditions collected by the poets and theo- 
logians $$ 191—194 (cf. JV. .D. πι 42, 53—60). 


It is evident from the above analysis that Cicero and Sextus 
must have had the same book of Clitomachus before them, but that 
both must have used much freedom in omitting and abbreviating, as 
indeed Sextus avows SS 1, 190. Even in the paragraphs distinctly 
cited by both as taken from Carneades, viz. that on the necessary 
mortality of all animal nature (NV. D. 111 20—34, Sext. 88 137—147) 
and the Carneadean sorites (JV. D. x11 43—52, Sext. 83 182—190), 
there are great divergences; e.g. as to the sorites respecting Jupiter 
and his brothers, Cicero gives us his reductio ad absurdum through 
Orcus, Sextus his through Poseidon, both no doubt included in the 
original  .À comparison of the argument, in Cicero and Sextus 
respectively, proving that virtue is incompatible with the divine 
nature, shows what liberty the former allowed himself in cutting down 
his original. The difficulty is to understand on what principle he 
acted : sometimes, as here &nd at the end of the second book, he 
omits what is interesting and important, or gives it in such & con- 
densed form as to make it barely intelligible, while at another time 
he wearies out the patience of the reader with the futility of the 
mythological section. 

It is worthy of note that the two arguments for which alone 
Cicero cites the name Carneades are just the two for which he is also 
named by Sextus. At first sight this would suggest that the 
remaining arguments in both must have been taken from some 
other source than Clitomachus ; but it seems more probable that the 
latter, and perhaps Carneades himself in his lectures, brought 
together sceptical arguments from all quarters, assigning each to its 
original author, as for instance Alexinus is cited by Sextus ὃ 108 ; 
so that all I should infer from the above coincidence is that Car- 
neades claimed these two arguments as his own special property. 

There is another treatise, besides that of Sextus, which in certain 
points strongly resembles this book of Cicero's, and that is his 
own treatise De Divinatione written immediately after it. From my 
notes on ὃ 14 it will be seen that the argument on the groundlessness 
and uselessness of divination is almost exactly the same in both 
treatises, but the name of Carneades is prefixed to the corresponding 
portion of the latter treatise (Dv. 11 9, cf. ib. 15—25).  Clitomachus 
is further cited by name Dv. 11 87, and Hartfelder detects his pen in 


Ixviil INTRODUCTION. 


the reference to Punic soothsayers, Div. 11 28, with which may be 
compared the references to Carthage in our treatise 111 42, 91. 

May we then assume that the whole of our treatise is taken from 
Clitomachus? Schwencke notices a difference in the mode of referring 
to the Stoic doctrines, which he would use as a clue to distinguish 
between what is taken without alteration from Clitomachus aud what 
is added or modified by Cicero. In S$ 6—28 we have the Imperfects 
dicebas, commemorabas, videbatur, with evident reference to the 
former book ; in 83 20—38 we have d?citis, dicere soletis, vobis videtur, 
placet, referring to the doctrines of the Stoics generally. But I 
think we can only gather from this, that Cicero began his 3rd book 
with the idea of meeting the Posidonian argument of the 2nd book 
with detailed criticism borrowed from Clitomachus and supplemented 
by himself; that, on finding this to be irksome or impracticable, 
inasmuch as the work of Clitomachus was written in reference to the 
elder Stoicism and was not adapted to the exposition of Stoical 
doctrine subsequently put forward by Posidonius, he in 8$ 17 and 18 
&abandons the intention announced in 8$ 6, 7, 10, of following the 
exact order of the previous book, and proposes to defer the chief 
part of the discussion on the divine existence to the section on Pro- 
vidence. As hethus breaks loose from the order of the second book, 
adopting instead the independent arrangement of his authority, it 
is natural that he should gradually discontinue the Imperfect of refer- 
ence, especially where the argument borrowed from Clitomachus is 
altogether irrespective of anything urged by Posidonius, e.g. in 
S3 29—34, 70 foll. Towardsthe end of the book the 2nd person plural 
of the present is used indifferently, whether the argument discussed 
had or had not been employed by Posidonius, see notes on eic enim 
dicitis & 86, and haec tecum ὃ 93. — At times the Academic criticism 
is obscure as being directed against arguments or illustrations which 
do not appear in the second book, cf. notes on Hipponax and Cri- 
tolaus ὃ 91; at times doctrines are attributed to the Stoics which are 
in flat contradiction with the doctrine put forward in that book, cf. 
8 93. 

Turning now to the earlier part of the book, there can be little 
doubt that Sj 1—13 with their light bantering tone and illustra- 
tions from Roman history are purely Ciceronian. The argument 
against divination in ὃ 14 we have seen to be probably taken from 
Carneades, and the illustration from medicine and the use of the 
word στρατήγημα suggest ἃ Greek original for the following para- 


SOURCES OF BOOK III. lxix 


graph. It is strange that, after announcing his intention of postponing 
the arguments of Cleanthes, Chrysippus and Zeno to the 3rd head of 
his discussion, Cicero in 8$ 20, 21 merely commences his reply to the 
2nd head (1 45, 46) and then falls back on the arguments of Zeno 
and Chrysippus, dealing with the same point. Schwencke proposes 
an ingenious explanation of Cicero's change of plan. He thinks that 
the title of Clitomachus' treatise was περὶ προνοίας ; and that, when 
Cicero, feeling himself unable to carry out his original intention of 
answering each argument of Posidonius in its proper order, spoke of 
deferring certain arguments to the section on Providence, his real 
meaning was to set aside altogether the Posidonian order and follow 
that of Clitomachus instead. Further he supposes Clitomachus to 
have commenced his treatise with & preliminary argument on the 
divine existence, just as Posidonius commences his own defence of 
the belief in Providence (11 75) by showing that it follows necessarily 
from our conception of God. Hence it might well include the 
Carneadean argument for the mortality of all animal nature (111 29— 
34) as well as the criticism of the above-mentioned arguments of 
Zeno and Chrysippus. There can be little doubt that Cicero has 
borrowed the criticism of these in S$ 21— 26 from his Greek original; 
the argument in ὃ 23 is, as we have seen, cited by Sextus as from 
Alexinus. It may be asked why the argument of the Xenophontic 
Socrates is discussed out of chronological order in $8 27, 28, though 
it was not mentioned along with the others in 8 18. But so it is also 
in 11 18. In both it comes in as an appendage to the argument from 
Chrysippus: it is probable therefore that it was cited by Chrysippus 
and criticized as a part of his argument by Clitomachus, Schwencke 
finds a confirmation of his surmise as to the title of Clitomachus' 
work in i11 65, where Cicero, αὖ the commencement of the section on 
Providential Government, uses the words de quibus accuratius dis- 
serendum puto. So far I am disposed to agree with him, but I see no 
reason for doubting the Carneadean origin of 8$ 39—65 because of 
occasional allusions to the former book. It is not pretended that any 
of the topies treated of are unsuited to Carneades, and however 
careless Cicero may have been, he was surely capable of remembering 
whether the same topic had been touched on in the previous book, 
and, if so, of adding to the verisimilitude of the dialogue by making 
a reference to it. Nor can I agree with Schwencke when he says that 
it would be hazardous to assume the pure Carneadean origin of any 
portion which is not supported by a parallel in Sextus. Sextus being 


Ixx INTRODUCTION. 


& professed philosopher was far less likely than Cicero to be tied to 
one authority ; and we have already seen that, where Sextus and 
Cieero are both copying Carneades, Cicero occasionally supplies 
details which are wanting in Sextus. I have myself little doubt that 
the whole argumentation of the 3rd book is taken from Clito- 
machus. 

A further question may be asked as to the original author of the 
mythological section, which I presume to have been included in the 
treatise of Clitomachus. In the Appendix on that section it is 
suggested that it may have come from Mnaseas. Clemens Alex- 
andrinus, quoted under Apollo, names Aristotle as his authority, 
but this is supposed by Rose (Arist. Pseudepigraphus p. 615 foll.) to 
be ἃ mistake for Aristocles, & contemporary of Strabo. One can 
scarcely imagine that any philosopher would take the trouble to 
má&ke out such a catalogue of mythological inanities, but 1t would be 
an appropriate work for an erudite Alexandrian Euhemerist, such as 
Mnaseas, and might then be seized upon for polemica] purposes by the 
Academics, whom Timon condemns for πλατυρημοσύνην ἀνάλιστον 
*their saltless prolixity' (Diog. rv 67). Supposing this to be 80, are we 
to assume that Cicero himself translated it? We might rather gather 
from what he tells us in his letters, as to his method of composition, 
that in subordinate details of this kind he was accustomed to make 
use of the services of others. Thus for the 3rd book of his De officiis 
he writes to Athenodorus Calvus to send him an abstract of the 
treatise of Posidonius on the same subject (Att. xv1 11), and he tells 
us of Tiro that he was most useful to him in his studies; seo my 
notes on JV.D. 111 40 sane multi videntur, and 42 ut jam docebo. 


EDITIONS AND ILLUSTRATIVE WORKS. 


As regards the text, the Orelli-Baiter edition of 1862 renders 
all that precedes obsolete; but an editor is bound to remember 
with gratitude &he names of those who contributed most to raise 
the text from the state in which it was left by Ascensius in 1511 
to that in which it now appears. [1 we take the lst edition of 
Davies (Camb. 1718) 85 our dividing line, Victorius, Paulus Manu- 
tius, Lambinus, Ursinus and Gulielmius (the last in Gruter's ed. of 
1619) may be named, among the earlier editors, as those who did 


EDITIONS AND ILLUSTRATIVE WORKS. ]xxi 


most to clear away the corruptions of the first printed text. The 
earliest, edition known to me, in which the dislocation of Bk 11 is 
rectified, is that of Hervagius (Basil 1534), but Marsus in the 
collection of *Annotations on the Philosophical Treatises of Cicero', 
published at Basil in 1544, claims to have done the same in his 
edition of 1508, which I have been unable to meet with. "There 
were also commentaries by Marsus and Betuleius (Basil 1550) chiefly 
confined to historica] and mythological allusions, and in 1660 Lescalo- 
perius brought out his ZTumanitas Theologica, & commentary filling 
737 folio pages. This being written for the edification of the Jesuit 
students, more than one half of it is occupied with panegyrics of the 
Virgin and other extraneous matters, but it has the virtue of being 
& labour of love and may be reckoned &mong the few editions which 
show real research and an intelligent interest in the argument. 
Davies and Olivet speak contemptuously of Lescaloperius, the latter 
especially in the words 'si ce qui lui vient de ses prédécesseurs étoit 
revendiqué, et qu'en méme temps on ne laissát, dans ce qui est 
de lui, rien de guperflu ni de puérile, son £n-folto seroit réduit, ce me 
semble, à un volume tres portatif. (Entretiens de Cicero sur la 
nature des dieux p. xvi, ed. 1721.)  Bouhier gives a fairer judgment 
(ib. vol. 111 p. 212), *quoique je sois bien éloigné d'approuver en tout 
lénorme et monstrueux commentaire du P. Lescalopier, il faut 
néanmoins convenir qu'il a assez bien discuté et medité ce que ces 
Entretiens contiennent de philosophique... Cela méritoit donc bien 
qu'on eüt quelque égard pour lui et qu'on ne le traitát pas à tout 
propos avec tant d'indignité'. The advance made by Davies, president 
of Queens' College, Cambridge (edd. 1718, -23, -33, -44, reprinted Oxf. 
1807, and by Rath and Schuetz, Halle 1819), consisted, beyond the 
collection of the notes of earlier editors, in three points, chiefly 
in the illustrations supplied from his wide classical reading, 2ndly in 
the collations of his six M88, none of which however seem to have 
been of any great value, and 3rdly in the emendations, partly by 
himself and still more by John Walker, Fellow of Trinity College, 
Cambridge, many of which have been incorporated into the accepted 
text. Shortly after followed the French translation by Joseph Olivet 
with notes by himself and the President Bouhier (1721, -32, -49 
&c.) Both were men of sense, and some of the emendations of the 
latter have found their way into the accepted text. Editions of 
Cicero cum notis variorum were also brought out by Olivet 1746 
(notes. reprinted separately Lond. 1819, Oxf. 1824) &nd Verburgius, 


lxxii INTRODUCTION. 


Amsterdam 1724, both adding considerably to the collection of 
Davies. ) 

In 1777 some slight improvements in the text were made in 
Ernesti's edition, but the first edition of importance after Davies is 
that by Heindorf 1817. He was ἃ sound scholar with an open eye 
and independent judgment and, though he relied too much on inferior 
codices, especially on his Codex Glogavianus, and was too much 
disposed to alter, yet, if I a&m not mistaken, an examination of my 
critical notes will show that a larger number of accepted emendations 
have proceeded from him than from almost any other single editor. 
The edition of Moser and Creuzer cum notis variorum Leipzig 1818, 
&nd the smaller edition by Moser 1821, are both very disappointing. 
Moser is laborious, but he &ppears to me to have been the least 
intelligent of the editors whom I have consulted, and Creuzer had 
no critical judgment. "Their Apparatus Criticus, which professes to 
contain the collations of twenty new Mss, is very confused and care- 
less, as may be seen by comparing it with Baiter's collations, The 
notes of F. A. Wolf and Wyttenbach given at the end are mostly of 
an elementary character. "The great improvement in the text was 
commenced by Orelli in his first edition 1826— 1830. Allen (Alanus) 
brought out an edition with Latin notes, London 1836. "These are 
chiefly grammatical and critical, containing some good emendations 
e.g. nimis callide Y 70, venantis 11 126. The edition with German 
notes by G. F. Schómann 1850 (4th and last in 1876), is deservedly 
the most popular up to the present time. He is & sensible scholar, 
who had shown his interest in the theology of the Ancients by a 
variety of essays and commentaries, and he has made good use of the 
notes of Davies. He was also the first to notice many of the 
difficulties of the text, but he complains that it was impossible for 
him to give full explanations within the limits allowed him, and it 
would certainly be too much to say that he had succeeded in clearing 
up all difficulties. Some of his emendations have been generally 
accepted, e.g. afficiendum for efficiendum in 1 19, of which he was the 
first to offer à rational explanation, as he was also of 11 9 by changing 
the reading of the Mss nulli viri into nulla cum viri. With his 
edition should be consulted his papers on the text contained in 
his Opuscula vol. 111 pp. 274—384, 1v pp. 336—359 (de Epicuri theo- 
logia) and .N. Jahrb. for 1875 pp. 685—695. It is scarcely worth 
while to mention the text of Ast 1829, and the elementary German 
editions by Seibt 1834, and Freund in his Schüler-Bibliothek. The 


EDITIONS AND ILLUSTRATIVE WORKS. ]xxii 


latter is the more recent and much the fuller of the two, but neither 
has contributed anything of his own to the elucidation of the book. 
Reinhold Klotz did à good deal to improve the text in his edition 
1869, and his Adnotationes Criticae ad. .M. Tullii Ciceronis librum de 
N. D. primum in 4 parts, Leipzig 1867—1869. He is the author of 
the excellent emendation a parvis enim for apparuisse in 1 80. But 
no scholar has done so much as Madvig in his Opuscula and his 
edition of the De Finibus to improve both the text and the interpre- 
tation of Cicero. We may perhaps be of opinion that only & small 
proportion of his conjectures are likely to find & place in the final 
text, but the arguments by which they are supported are always 
full of instruction. The best existing texts are those of Baiter 1864 
and C. F. W. Müller 1878, on which more is said in the Introduction 
to my first volume. 

Besides Olivet's French translation already noticed, may be men- 
tioned the German translations by Meyer (with useful notes) ed. 2, 
1832, by Schróder 1841, by R. Kühner 18623, with analysis and notes, 
which are perhaps less original than might have been expected from 
&O distinguished an editor and grammarian, but which do not seem 
to me to deserve the contempt with which die neueste Uebersetzung 
is constantly alluded to by Schómann. A still later translation by 
J. H. Kirchmann (Leipzig 1875) is ἃ very ignorant and unscholarly 
performance. Two English translations may be named, as fairly idiom- 
atic ; both are anonymous, but the latter (London 1741) is understood 
to be by Thomas Francklin, Fellow of Trinity College, Cambridge. 
It is what the Germans call & *Tendenz-schrift' by a follower of 
Shaftesbury (see the notes on pp. 4, 87, 263). The older translation 
appeared in 1683. It is written from the ordinary point of view 
and contains copious explanatory notes of an elementary kind. 

I proceed to give a list of illustrative works. 


Fabricatio hominis α Cicerone libro secundo de Natwra Deorum 
descripta cum annotationibus Alberti Novicampiani 1501 Cracoviae. 
(In the British Museum. The writer compares Cicero with Galen, but 
makes no attempt to explain the obscurities of the former.) 

Uranologion of Petevius. Paris 1630. (Contains the ancient 
astronomers referred to in my notes on the Áratean section of the 
Second Book.) 

F. Gedike. M. Tulli Ciceronis Historia. pMlosophiae antiquae. 
Berlin 1782. pp. 364. 
M. C. IIL f 


Ixxiv INTRODUCTION. 


Kindervater. Anmerkungen und Abhandlungen philosophischen und 
philologischen Inhalts über C's Bücher von der Natur der Gótter. 
1796. (Not of much value.) 


The publications of this century are arranged in slphabetical 
order, the more important being marked with an asterisk. 


A. Becker. Comm. Crit. ad Cic. 1 N. D. Budingen 1865. 

Ernst Behr. Der Octavius des Minucius Feliz in seinem. Verháltniss 
aw Cicero's Büchern de N. D. Gera 1870. See on the same 
subject Ebert below. 

C. M. Bernhardt. Je Cicerone Graecae philosophiae interprete. 
Berlin 1865. 

Birkholtz. Cicero Medicus 1806. (Merely ἃ Chrestomathia Ccero- 
mana.) 

*A. Brieger. Jeitrüge zur. Kritik einiger philosophischen. Schriften 
des Cicero. Posen 1873. 

*Bywater. ristotles Dialogue on Plalosophy in J. of Philology vu 
p. 64—87. Cambridge 1876. 

Victor Clavel. De Cicerone Graecorum 4nterprete. Paris 1869, (Of 
very little value.) 

Cobet. Variae Lectiones pp. 460—463. — Leyden 1873. 

*Deiter. In EAei. Mus. 1882 pp. 314—317 Zum, codez Vossianus 86. 
(Contains corrections and additions to Baiter's collation of B.) 

De C'ceronis codice Leidensi 118 denuo collato. Emdae 1883. 

De Ciceronis codicibus Vossianis 84 et 86 denuo excussis.  Auricae 
1885. (I only know of these two from Deiter's review of my 
edition in the JZerliner philologischer Wochenschrift 30 May 
1885.) 

*Detlefsen. In the Wiener Sitzungs-Berichte vol. 21 (1856) p. 117. 
(Describes codex V.) 

Dietrich. Commentationes criticae de locis quibusdam Ciceronis 18b0. 
(Not seen.) 

*H. Ebeling. Zandechriftliches zw C&cero de divinatione in. PAilo- 
logus xuitt. 4, pp. 702—707. 

ΚΑ, Ebert. (Cicero and Minucius Felix.) In AbAandl. d. süchs. 
Gesellschaft d. Wiss. (phil. hist. Kl.) for 1868 pp. 328 foll., 354 
foll, 367 foll. τς 

P. J. Elvenich. Adumbratio legum artis criticae cum var. crit. 4n Cic. 
de N. D. Bonn 1821. 


EDITIONS AND ILLUSTRATIVE WORES. Ixxv 


ἘΦ. Forchhammer. Annotationes Criticae ad. Ciceronis ἀφ Natura 
Deorum hbros in the Nordisk Tüdskrift for FWüologi. | Oopen- 
hagen 1880 pp. 23—53. 

O. Fórtsch. Quaestiones T'ullianae, Naumburg 1837. (Contains ἃ 
careful examination of V. D. 1 11, 25, 1i 84.) 

G. S. Francke. Geist und Gehalt der C4c. Bücher von der Natur der 
Gütter. Altona 1806. (A discussion as to Cicero's own sentiments 
on theology.) 

J. À. Froude. Divus Caesar in vol. 3 of Short Studies 1884. 

Halm. Zwr Handschriftenkunde der Csceronischen Schriften. Munich 
1850. 

N. Jahrb. for 1859 pp. 759—778. (On the wss of the Leges. Α is 
described as full of erasures, B as utterly disordered, one page 
sometimes made up of four unconnected fragmenta.) 

Heidtmann. Zur Kritik und Interpretation der Schrift Cicero's de 
Natura Deorum.  Neustettin 1858. (Learned and intelligent 
but rather too bold.) 

*R. Hirzel — Untersuchungen zu C^cero's philosophischen Schriften. 
1 Theil. Je Natwra Deorum. Leipzig 1877. (An excellent 
book on the Sources of the Dialogue.) 

Hófig. C.'s Ansicht v. d. Staatereligton. Krotoschin pp. 75. (I have 
not seen this.) 

Horstig. .D4e Gotthest : «a8 sagt. Cicero 4n. seine Schrift darüber als 
Heide und. Philosoph? Leipzig 1823. 

*Krahner. Grundlinien zur Geschichte des "Verfalls der romischen 
Staatsreligion. | Halle 1837. 

*A. B. Krische. Je theologischen Lehren d. griechischen. Denker. 
Góttingen 1840. (A very learned and able examination of 
the Epicurean sketch of early philosophy contained in X. D. 
1 8$ 25—41.) 

R. Kühner M. Tulli Ciceronis 4» philosophiam | ejusque partes 
merita. Hamburg 1825. (A book which might very easily be, . 
but has not yet been, superseded.) 

Lengnick. 4d emendandos explicandosque Cic: l. de N. D. quid ex 
Philodemá περὶ εὐσεβείας redundet. Halle 1872. 

A. Matthiae,  Observatt. de nonnullis locis libri 1 de natwra deorum 
in his Vermischte Schriften. | Altenburg 1833. 

Meniire. . Cicéron Médecin. 1802. (Very slight.) 

Ὁ F. W. Müller in JÜeckeisen's J. B. 1864 pp. 127—147, 261— 
281, 605—631. (Important for the text.) 

f 


Ixxvi INTRODUCTION. 


O. M. Müller. Ciceronis libris de N. D. non extremam. manum 
accessisse,  Bromberg 1839. 

Peter. Comm. de Ciceronis N. D. 119. 1861. 

Philodemus. For the literature see vol. 1 p. xlii foll. and Lengnick 
above. 

E. Reinhold. 226 Interpretatione τῆς προλήψεως ÉEpicureae $n. Cicero- 
nis libro x de N. D. Jena 1840. 

Schultze. Specwnen variarum | lectyonum 6 codd. Lagomarsimtanis 
librorum Ciceronis de N. D. descriptarwm. 1847. 

*Schwencke in Jahrb. f. class. Philol. 1879 pp. 49—66, 129—142. 
(On the sources of V. D. criticising Hirzel.) 

*Schwencke in N. Jafwb. f. Philol. w. Püdag. 1882. pp. 613—633. 
(On N. D. 149. Both articles deserve careful attention.) 

W. Scott in Journal of Philology vol. xit pp. 212—247 on * The phy- 
sical constitution of the Epicurean Gods. (An able defence of 
Lachelier's view mentioned in my vol. 1 p. 147 n.) 

Stamm. 226 Ciceronis libro de N. D. interpolationibus. Breslau 
1873. 

Thiaucourt. δαὶ sur les Traités Philosophiques de C'icéron et leurs 
sources grecques. Paris 1885. (Α convenient summary of the 
latest investigations.) 

*Vahlen. Zw Cicero's philosophische Schriften in Zeitschrift f. d. 
Üsterr. Gymn. 1873 pp. 241—247. (On N. D. τι 6, 147, n1 35. 
Among other things proves the correctness of the title De 
Natura Deorum as opposed to Baiter's Deorum Natura.) 

Vaucher. Zn Ciceronis libros philosophicos curae criticae. — Lau- 
sanne 1865. 

Wessele-Scholten. Dissertatio de philosophiae Ciceronianae loco qui 
est de divina natura. Amsterdam 1788. (Not seen.) 

*Wopkens. Lectiones T'ullianae, ed. Hand, 1829. | 

*Zeller. Keligion u. Philosophie bei den Rómern. | Berlin 1867. 


(For other books on the religious philosophy of the Ancients see my 
Gwide to the Choice of Classical Books under the head of MytAo- 


logy and. Religion.) 


ADDENDA AND CORRIGENDA. Ixxvii 


ADDENDA AND CORRIGENDA TO VOLS. I. II. III. 


LIB. I. 


p. xli. On Balbus, see Digest r 2 1. 2 καὶ 41, where it is stated tha& he 
Studied under the pontifex Scaevola. He was the instructor of Sulpicius (Brut. 
42, Digest 121. 2848). See also Brut. 154. 

In 1. 21 omit "688 in the De Republica and De Oratore. 

p. li, lasí line but six. Forchhammer (p. 88) agrees in thinking that Philo- 
demus and Cicero both copied from Zeno. 

p. 21. 7, actione vitae. According to Deiter (Rh. Mus. 1882 p. 814) the true 
reading of B is de actione v., which is certainly more natural. 

p. 11 l 9 continente ardore. ' According to D. l. o. the true reading of B 
is continentem ardorum * einen zusammenhüngenden Kreis von Lichtstrahlen'. 
I doubt ardorum being so used. 

p. 49. Mr Swainson's Collations on 82. 1 find from inspection of the μ88 
that BK omit from esse debeat ὃ 1 to sententias 8 2, 80 that they are erroneously 
cited in favour of the reading vehimur. 

In Commentary on 1 1, ad agnitionem animi. Of. Hippol Ref. Haer.x 86 
τουτέστι τὸ γνῶθι σεαυτόν, ἐπιγνοὺς τὸν πεποιηκότα θεόν. Calvin Imstit. 1 1 
hominem in puram sui ποίίξίαηι numquam pervenire nisi prius Dei faciem sit 
contemplatus. 

ib. tam variae—inscientiam, | Add. Acad. x 41 ínscientiam ex qua. exsisteret 
opinio, and Ac. 11 116—148. 

ὃ 2 sunt ín varietate. Of. Madv. on Fin. n. 47. 

8$ 4 on ita. For * Plato 1 241" read * P. 1 239'. 

8 5 plus una vera sit. Plus or plusquam is used to qualify a numeral without 
affecting case number or gender, cf. plus pars dimidia caeso est Liv. xxxvi 40, 
apes numquam plus unum regem patiuntur Ben. Clem. 1 19, Roby 8 1278, Madv. 
8 805. In the parallel passage 46. 11 147 we find the less idiomatio construction 
Cum plus uno verum esse non possit. 

8 6 quid certi. Of. Div. 11 8, and Halm on Rosc. Am. 88 id erit signi... 

difiderent. Atticus seems to have been one of these, see Fín. v 96 quoted by 
Reid Acad. 1 14. 

necopinatum to be taken predioatively with susceptum. 

ínvidos vituperatores [add Brut. 2584, J. E. B. M.] 

ib. Jloruit. Of. Rosc. Am. 15 hospitiis florens hominum nobilissimorum. 

requirunt, Of. below 8 20, Leg. 11 62, Div. 11 126 illud autem requiro cur. 

ἃ 9 animi aegritudo. Add to exx. of hypallage Cio. Leg. Man. 22 (membrorum) 
collectio dispersa. 

8 11 orbam. ΟἿ, Acad. 11 11 ea quae nunc prope dimissa revocatur, ΑἸ] the 
younger Academies followed Antiochus, see Zeller rv 608 and quotation from 
Aenesidemus in p. 610. 

8 12 omnino. [followed by tamen Plin. Ep. 11 19, 8 6, J. E. B. M.] 

8 18 in civitate. In 2nd 1. of quotation read nevolt for non vult, and cf. Naev. 
90 Ribb. numquam quisquam amico amanti amica nimis fiet fidelis. 


———— 


2, 
* , 
4 
, 
; 


Ixxviii INTRODUCTION. 


8 15 ín Stoicis, cf. Brut. 114. On progressus cf. Reid Acad. 1 20. 

8 16 missus est. The treatise was perhaps that entitled Sosus after ἃ Sioic 
compaítriot, see 4cad. r1 12 and Zeller 1v 597 foll. 

magnitudine et quasi gradibus non genere differrent (τῷ μᾶλλον καὶ ἧττον, 
οὐκ εἴδει διαφέρει). — Of. Verr. 11 208 quasi ea. res—et ea...inter se genere injuriae, 
non magnitudine pecuniae differat. 

8 17 me intuens. [Bee Wyttenb. on Eunap. p. 227, J. E. B. M.] 

quae res agatur.  [of. Fin. r1 8 omnis autem ín quaerendo, quae via quadam et 
ratione habetur, oratio, praescribere primum debet, ut quibusdam in formulis, *ea res 
agetur', J.E.B. M.] 

nisi molestum est. Bee Reid on Ac. 1 14. 

nihil scire. Of. Ben. Ep. 88 $ 4 Academici novam induxerunt. scientiam, nihil 
scire. 

aequum. Εἶπ. x1 119 ejuro iniquum hac quidem de re: tu enim ista lenius, hic 
Stoicorum more nos vezat. 7 

8 18 ez deorum concilio. Cf. Div. 1 49, Euseb. Pr. Ev. xiv 27, Justin M. Coh. 
ad, Gent. p. 6 B, Luc. Jup. Trag. 45. 

aedificatorem mundi. cf. Wetst. on Hebr. xx 10, J. E. B. M.] 

de Tímaeo. Aristotle (de Anima 1 3) refers to the dialogue as though it were 
written by Timaeus. 

8 19 quibus oculis. Justin M. Cohort. 5 B. 

apte cadere. In 4th 1. of note for *just below ! read *below 8 28". 

optata. Add Arist. Pol. rv 11 πολιτείαν τὴν κατ᾽ εὐχὴν γινομένην τὶ 1,1v 1 
ὥσπερ εὐχόμενοι [and cf. Dobree Advers. τ 254, J. E. B. M.]. 

. 820 physiologiam. | For the clause beginning id est, cf. Reid Acad. 1 b, 8, 82. 

8 21 ezstiteríint. [For the arg. cf. Acad. r1 119 from Aristotle, Diels Dozog. 
p. 800, Zeller Vortrüge (Ser. 2), p. 646, August. Conf. xx 10 foll, C. D. xx 4 foll., 
Jourdain Thomas Aquinas 11 p. 207, J. E. B. M.] 

spatio tamen. Iam now inclined toagree with Wyttenbach &nd Vaucher (Cur. 
Crit. Lausanne 1866) in transposing the words which are treated in the note as 
& gloss. For the language cf. Off. τ 9 in deliberationem cadere; in rationem 
utilitatis c, ; Off. xxx 17 in nostram intellegentiam c. 

8 22 signis. We have the same comparison of stars to statues in the Aris- 
totelian quotation τι 95. The quotation from the Orator in n. is from 8 184, 
not 8 181. . 

quae si esset. ΟἿ ihe reason for Creation see Theodoret Provid. p. 507 Sch. 

8 24 hactenus. Of. Att. v1 2 de isto hactenus dizerim, me vel plura vincla 
optare, and passages cited in L. and B. s. v. rr1 B. 

celeritate. Of. Ac. 11 82. 

énhabitabiles, Panaetius doubted this (Zeller rv 508) and Posidonius (Bake 
p. 91 foll. blamed Aristotle for speaking of the torrid zone as uninhabitable, 
of. Bunbury 45c. Geog. 1 p. 625, Birabo rx 5 $ 18, Cleom. x 6 8 82. 

8 25 text. et mente, mentem cur aquae adjunzit? menti autem cur aquam 
adjunzit, si Or. Ba., et mente, cur aquae mentem, menti autem cur aquam ad- 
junzit, si Sch. Mu. 

vacans corpore. 8460 below 8 80 on ἀσώματον [and cf. Tusc. 1 50, J. E. B. M.]. 

8 27 aperta simplezque. *pure unbodied spirit. 

quod plerisque contingeret. "The depreciatory view of mankind in general here 


ADDENDA AND CORRIGENDA. lxxix 


attributed to Pythagoras (this is implied by the subjunctive) is witnessed to in 
the lines cited by Iambliehus (V. P. 259) τοὺς μὲν ἑταίρους ἦγεν ἴσον μακάρεσσι 
θεοῖσι" τοὺς δ᾽ ἄλλους ἡγεῖτ᾽ οὔτ᾽ ἐν λόγῳ οὔτ᾽ ἐν ἀριθμῷςἁ - | 

8 28 Xenophanes. Cf. Nicolaus Dam, ap. Diels, p. 481; and for the phrase 
omne quod esset, Div. τι 88 physici omne quod esset. unum dixerunt ; for the 
Epieurean polemic, Sext Emp. xx 149 el ἄπειρον ἐστι τὸ θεῖον, οὔτε κινεῖται 
οὔτε ἔμψυχόν ἐστιν». 

$ 29 in deorum numero. Οὐογχϑοῦ this n. by that on ir 54. 

8 90 in Timaeo. Philemon frag. inc. 26 and 86 Mein. τί ἐστιν ὁ θεὸς ob 
θέλει σε μανθάνειν" ἀσεβεῖς τὸν οὐ θέλοντα μανθάνειν θέλων.  Forchhammer makes 
the 88me transposition as I have done, only placing & comma after censeat. 

ἀσώματον. In Acad. τ 89 Cic. translates this by non corpus. [οἷ. Le Nourry 
on Tertull. Apoc. o. 7 art. 4, J. E. B. M.] 

8 32 vím quandam. For * predicate read * subject", and for 28 read 27. 

8 34 refert in deos. oe on r1 54. 

8 835 signis. Bead " sidus 88 contrasted with stella '. 

8 86 naturalem legem. | Cf. 11 79 [Fin. 1v 11, J. E. B. M]. 

θεογονίαν. Many Btoio annotations &re contained in the existing Scholia 
to the Theogony. See Flack Gloss. u. Schol. p. 29 foll. 

8 87 mundum deum. Bee the Btoic proof in Bk τὶ 88 19—47 [and of. Tertull. 
Apol. 24, Tatian oc. 8, Lact. rv 9, J. E. B. M.]. 

quasi delirans. Of. Reid on Acad. τὶ 14 quasi mente incitati, ib. τι 74 quasi 
trati. 

8 88 honore afficere. For 8 89 read 8 86. 

quorum esset. futurus. Cf. x11 49, and Firmicus 6 ín istis profanis religionibus 
sciatis esse mortes hominum consecratas ; ib. 7 míscetis terrena caelestibus ; dolores 
hominum divinis honoribus consecrantur; ib. 8 δὲ di sunt quos colitis, cur eos 
lugetis 3 si lacrimis digni sunt, cur eos divino honore cumulatis! 

8 40 Neptunum. 8.0 Xenocrates in Stob. Ecl. x 8, 5, Flack Gloss. p. 78. 

8 42 vincula. Tertull. Apol. 14. 

8 48 quae est gens. — Arist. Eth. x 2, 4 ὃ γὰρ πᾶσι δοκεῖ τοῦτ᾽ εἶναι φάμεν. 

8 44 maneat—consensio. [8&me word in Minuoc. 8 8, J. E. B. M.] 

insitas. Bee however r1 12 n. on innatum est. 

de quo—necesse est,  [of. Tusc. 1 85, J. E. B. M.] 

rebus novis nova nomina. [Fin. 11 8, J. E. B. M] 

8 45 quod beatum. Add Diog. L. vr1 128 οὐ γὰρ ἄλλους βλάπτειν οὔθ᾽ αὑτούς 
(of the Stoic sage). (Tertull. adv. Marc. τ 25 si aliquem de Epicuri schola. deum 
affectavit Christi nomine titulare, ut quod beatum et incorruptibile sit neque, sibi 
neque aliis molestias praestet, &o., J. E. B. M.] Just the opposite was said of 
Alexander (Arrian vit 1l, 8) πράγματα ἔχων τε kal παρέχων ἄλλοις. — For the 
κύριαι δόξαι the ref, should be to Diog. x 27, 188, Luc. Pseudon. o. 47. 

8 48 ratio—figura. Cf. Max. Tyr. Diss. vni. 

ὃ 49 quasi. Ben. Ira 1 2 non est íra sed quasi ira. 

fon sensu sed mente, Tho ref. to Lucr. in n. ghould be to the quotation given 
under occurrit 8 46. 

p. 1461. 7. For 714 read 774. 

mentem intentam. | Cf. Ac. 1x1 80 mens naturalem vím habet quam intendit ad 
ea quibus movetur, ib. 46 defigunt animos et intendunt in ea quae perspicua sunt. 


lxxx INTRODUCTION. 


cum infinita—afluat. Gell. v 16 (Epicurus holds) affluere semper ez omnibus 
corporibus simulacra quaedam. 

p. 1481.4 'nothing more'. So Bext. Emp. rx 19 μηδενὸς ἄλλου παρὰ ταῦτα 
ὄντος τοῦ ἄφθαρτον φύσιν ἔχοντος. 

8 50 aequabilem. — Arist. Meteorol. 1 8 πολὺ γὰρ ἂν ὑπερβάλλοι τὴν ἰσότητα τῆς 
κοινῆς ἀναλογίας πρὸς rà σύστοιχα σώματα (the other three elements); Philo 
Incorr. Mund. 21 τὴν ὑπάρχουσαν ἰσονομίαν τῷ κόσμῳ, and below, τῆς αὐτοκρατοῦς 
ἰσονομίας ταύτης ἀεὶ φυλαττομένης; also Plato's doctrine οὗ ἀνταπόδοσις (Phaedo 
70 foll.). 

8 61 nihil agit. [cf. Off. 114, Aesch. Pers. 606 Blomt., J. E. B. M.] 

8 52 dizerimus. [No example of thia potential force in the plural is found in 
writers before Cic. and only one other in him (dixerimus in Tusc. xr 7), if videri- 
mus is regarded as fut. exact. J. H. Schmalz compares also Quintil. v1 2 8 17, 
Colum. τ 2 8 8, rir 1 8 2, xri; 1 8 2, and fourteen other exr., one each from Livy, 
Petronius, and perhaps Tacitus (Germ. 29 numeraverimus), the others mostly 
from Ulpian, Jerome, Augustine, Gregory, see Archiv f. lat. Lezikogr. x pp. 947, 
848, 1884. J. E. B. M] 

8 δά vis atomorum. | Caes. B. C. 11 26 vis magna pulveris, 111 b vim frumenti. 

855 μαντική. CÍ. 111062. 

857 non tam facile, &o. cf. below 88 60, 91 [Athenag. Res. τὶ p. 51 b, 
J. E. B. M]. 

8 58 cum te. ΟἿ, 11 24 animadversum est cum cor palpitaret. 

8 59 coryphaeum. Dig. xxvi 1 1. 18 8 2 Ulpian is called κορυφαῖος τῶν 
νομικῶν, 80 Simplicius of Theophrastus (Wimmer's ed. vol. 8 p. 176). 

Zenonem audiebam frequenter. "This use of frequenter ('repeatedly', *over 
&nd over again ') is somewhat rare in C. Ithink it is the most appropriate in 
II 136 frequenter ducatur (of breathing), though we might take that to mean *in 
large draughts'; and it is plainly required in Orator 221 non modo non frequen- 
ter, verum etiam raro in veris causis circeumscripte numeroseque dicendum est, 
Caecina 77 is qui adesse nobis frequenter in hac causa solet, C. Aquillius. We 
find it joined with creber in Orat. 81 (orator) tralatione fortasse crebrior, qua 
frequentissume sermo omnis utitur, Planc. 83 haec frequenter in me congessisti, 
saneque in eo creber fuisti, te idcirco £c., which seems to show that it had not 
quite broken loose from its earlier meaning. In Orat. τὶ 156 Carneadem et 
Critolaum et Diogenem...et a se et ab aliis frequenter auditos, i& Seems more 
natural to understand it, afler et a se, in the later sense, than in the earlier 
(*in large numbers) with Prof. Wilkins. 

bona venia. [add to exx. in lexx. Fronto p. 291 Naber quod bona venia 
pietatis tuae dictum sit, ib. p. 25, Mamertin, Paneg. Mazimin. Aug. 6, 
J. E. B. M.] 

8 60 quid non sit. Cio. speaking in his own person (Tusc. 1 70) says we know 
the existence of God, but not his form or abode. 

Simonides,  Plui. Pyth. Orac. 409 D, Bentley Remarks p. 307. 

8 01 credo si. Bo Stilpo being &sked whether the gods were really pleased 
with the worship offered to them, answered *do not ask me in the street but 
alone' (Diog. 11 117) ; cf. N. D. frag. 1 non esse illa vulgo disputanda, Herenn. 
IV 0. 18 qui ín sermonibus et conventu amicorum verum dizerit numquam, eum 
sibi ín contionibus credis a mendacio temperaturum ! 


UC 


ADDENDA AND CORRIGENDA. ]xxxi 


ego—ís. [cf. Shilleto on Dem. F. L. 8 77, citing, among other passages, Cic. 
ad Q. Fr. 18 6 qui modo fratre fuerim beatissimus, is...possim, J. E. B. M.], also 
Ac. τι 66, R. P. 17. 

8 62 quae communia sunt. Fin. 1v 24 quae sunt communia vobis cum antiquis, 
$is sic utamur ut concessis. 

8 68 Protagoras. [see Chrys. Hom. 4 in 1 Cor. p. 80 with Field's n. 
J. E. B. M.] 

habeo dicere. Of. Reid on Acad. τι 48. 

combusti. Of. Aug. C. D. vi1 84 with the nn, of Vives. 

8 66 corpuscula. [cf. Tusc. 1 22, J. E. B. M.] 

levia alia aspera rotunda alia partim. 1 propose now to repeat partim and 
transpose the 2nd alía, placing it before levia, *Some smooth, some rough, partly 
round, partly angular '. 

ante enim judicasti. Of. Acad. τι. 8 ceteri ante tenentur adstricti quam quid 
esset optimum judicare potuerunt foll. 

8 67 omnibus minimis. [Ciluent. 187, J. E. B. M.] 

8 68 text. Forchhammer (p. 88) proposes to read mon igitur aeterni (quod 
enim ez atomis, id natum aliquando est) ; si nati, nulli dei ante quam nati. 

8 71 text. hoc mirabilius quod vos inter vos risum tenere poseitis. — Forch- 
hammer (p. 88) gete nearer to the «ss by inserting quam before quod. 

nec (after negat). [see Hand Tursell. rv 124, 7. E. B. M.] 

8 74 quid est quod. The 4th line in this n. has 8 quotation from Plin. Ep. 
IH (not mr) 16 where see Mayor's n. and &dd Sen. N. Q. τὶ 47, Apul. Apol, 1. 
For the thought, add Fín. 11 18 ergo illi intellegunt quid Epic. dicat, ego non 
intellego ? 

876 text. I think Allen and Forchhammer are right in retaining the xs 
order possit quod nulla alia figura domicilium mentis esse. 'The position of possit 
ghows that it is the clinching argument. 

8 77 deos ipsos. Dion Chrys. Or. xu p. 405, Tholuck Heathenism Eng. Tr. 
p. 20. 

auxerunt opifices.  [Philostr. Apoll. vix 7 ἃ 22, Plut. Mor. p. 167, J. E. B. M.] 

8 78 ingeniis. Orat. 1 6, 106, 115, Fin. xv 62, Or. 48, N. D. 11126. 1 observe 
that Prof. Wilkins takes the pl. sermonum in Hor. 4. P. 69 to mean 'style' or 
'language'. This would form & parallel to my interpretation of orationibus here. 

homo nemo. 8466 11 81 and n. on r1: 96. 

8 79 et quidem. Add to exx. of ironical use of et, 11182 et praedones. 

hujus. Bee Plin. Ep. r1 5 $8 2 with Mayor's n. 

collegae, as one of the pontifices. 

Auroram. ΟἿ. Job xxx1 27 and Apost. Constit. x1 59 rà ἔθνη ἐξ ὕπνου καθ᾽ 
ἡμέρα» ἀναστάντα τρέχει ἐπὶ rà εἴδωλα λατρεύειν αὐτοῖς. 

8 80 ecquos. Varro Men. 844 de Venere paeta strabam facit. 

8 81 barbaria. [Tusc. v 77, Sen. Ep. 28 8 4, Lamprid. Alez. ὅ8 8 b, Ammian. 
χχσχι 4 and 9, J. E. B. M.] It is also used of particular nations, as in r1 88. 

8 82 fando.  [cf. Plin. Pan. 86 8 2 fando inauditum, J. E. B. M.] 

Sospitam. Liv. vu1 14 Lanuvinis civitas data sacraque sua reddita cum 
eo ut aedes lucusque Sosp. Jun. communis Lanuvinis municipibus cum populo 
Jiomano esset. For the Acc. 800 Madv. on Fín. 118, 88. 

seutulo. [ἄπ. Xey. in this its literal sense, J. E. B. M.] 


Ixxxii INTRODUCTION. 


vepandis. [see Archiv. f. latein. Lezikographie τ 821 foll. (1884), 
J. E. B. M] 

8 88 laudamus. | Leg. 11 8 lez recte est laudata; Plin. N. H. x 4 eodem loco 
Liber Eutychidis laudatur, *&here is & famous statue of Baochus by Eutychides'. 

8 84 confiteri nescire. Of. Ac. 11 198 considerare—amittere with Beid's n., 
also ib. r7 and 18. The omission of the subject geems to me to emphasize the 
meaning of the verb, making it equivalent to an abstract noun. 

885 ἰοχί. For visu Forchhammer reads corpore sunt di; for ita, item. On 
pleonastic íta after Rel. see Madv. Fin. v 77. 

8 87 numquidnam. | Or. 11 18 numquidnam, inquit, novi? Ter. Eun. τὶ 1, 41. 
For the argument 8ee below 8 96. 

8 88 ut —non crederes, In quotation from 11 86 read dicat for dicet. 

(97) rubro mari. Arrian Indica c. 80, Philoetr. V. A. 1x 67, Bunbury Anc. 
Geog. 1 584 *It is not unoommon for ἃ steamer bound from Aden to Bombay to 
encounter & school of whales similar to that which caused such alarm to the fleet 
of Nearchus '. 

8 00 vídeo, Bo audio Tusc. τὶ 46, Rosc. Am. 58. 

8 91 cognationem. | Div. 1 64. 

8 92 itaque nulla ars. Àrist. Eth. 1689. . 

habebit igitur linguam. The argument against the human form of the gods 
m&y be compared with that of Origen against the crude view of the resurrection 
of the body (ed. Lomm. vol. 17, p. 61), quo enim membra genitalia, si nuptiae non 
erunt? quo dentes, si cibi non molendi sunt? quo venter et cibi, si juxta Apostolum 
et hic et illi destruentur ! 

8 98 cum—vezarit. For vezo of. 8 78 (ποὺ 78). 

8 94 adhibetur homini. Ithink this must be treated as Dat. of Agent, on 
which 8ee Index. [Τὺ is softened down by the preceding gerundive &nd probably 
by the frequent use of the Dat. of Object with adhibeo, 8ee below on 11 124. 

8 97 Not. Crit. 1. 18 for 8 84 read 8 88. 

canis nonne similis lupo? Reid on Ac. 11 δ0 cites Plato Soph. 281 xal γὰρ 
κυνὶ (προσέοικε) λύκος, ἀγριώτατον ἡμερωτάτῳ. 

8 98 sortiri quid loquare. Of. Fabricius on the use οὗ ἀποκληρωτικός in. Bext. 
Emp. P. H. ur 79. 

8 101 text. "There should be a full stop after consecraverunt. 

8 102 On cessatio 8ee above 8 51 and Fín. 11 c. 18. Perhaps it is better to 
take sic with volumus, *is our wish to give the gods & holiday really based on ἃ 
fear that happiness is inconsistent with activity ?' 

8 108 Schwencke considers this and the following paragraphs to be an 
unaltered fragment of the original Stoic treatise followed by Cic.; that then 
in 8 105, finding it inconvenient to continue the subject, he suddenly recurs to 
the topic of 8 49, and has forgotten to erase the unfinished part. 

quae sedes. Cf. Sen. V. B. 81 deus sedens opus suum spectet. an. tractet ἢ 
utrumne extrinsecus illi circumfusus eit an toti inditus ? "Tert. Apol. 47. 

8 104 postremo. I now think there is no occasion to change this to porro. 
À careless *lastly ' is very intelligible in hasty composition ; &nd here the repe- 
tition is veiled by the intervening denique. For postremo followed by denique of. 
Ac. 1 186 where Reid refers to the triple repetition of denique in Orator 74. 
Similarly we find ἃ thrice-repeated deinde in Sez. Rosc. 180. 


ADDENDA AND CORRIGENDA. , o lÓxxxuni 


8 105 Hippocentauro. To the exx. of ita use add Díg. 45. 1. 97, and Chrysost. 
ad Col. hom. 7 passim. We find the form Centaurus πὶ 51, 70. 

$ 109 inquit. Forchhammer p. 43 foll. limits and classifles the oxx. of 
this use. 

8 110 actuosa. [add to lexx. Sen. Trang. 4 8 8, Ira x 19 8 2, Amob. 1 8 
and cf. Lucian Hermot. 79 ἡ μὲν ἀρετὴ ἐν ἔργοις δή που ἐστίν, J. E. B. M.] 

8 112 perfundas. Fin. 11 c. 84. 

ut poetae. Fin. τι 28 adsint formosi pueri qui ministrent, Epicurus atiributed 
to his gods the enjoyment of such feasts, see on ὃ 49 and Euseb. Pr. Ev. 
xiv 27. 

locupletior hominum natura.  [cf. Ben. Ep. 76 8 25, 7. E. B. M.] 

8 118 neque nunc reprehendo quod. referantur, sed doceo. Cf. Plane. 44 neque 
ego nunc consilium reprehendo tuum quod eas tribus non edideris, sed doceo; N. D. 
1n 21 non quod difficile sit; Roby 88 1788, 1744. 

8 114 satin. Cic. does not seem to use this colloquialism elsewhere, but we 
find aín in the letters (Fam. 1x 21, Att. 1v 5). 

mihi pulchre est. Cf. bene est, belle se habere, and nn. on Petron. o. 34 fin. 

cogitat. [For the Bing. cf. Odyss. 1v 692 and Kühner 8 430, J. E. B. M.) 

8 119 colere precari venerarique. Bee Weissenborn on Liv. xxxrx 15. 

Ennius. [cf. August. Consens. Evang. 18 82, J. E. B. M.] 

Samothraciam. | Bee Contemp. Rev. May 1882, Conze Arch. Unters. auf Samo- 
thrake Vienna 1875. 

quibus ezplicatis. Merkel Fasti p. crLxxxrx. 

8 120 hortulos. [cf. Leg. 1 88 89, 64, J. E. B. M.] 

8 122 verbum amoris * & term of affection', of. 11 72 laudis nomen, Flacc. 11 non 
jurisjurandi sed laedendi verba meditatur, Planc. 84 quae umquam Plancii voz 
fuit contumeliae potius quam doloris ? 

Text. quod πὶ ita sit. I see no reason for the Subj. and should prefer 
to read est. 

8124 Iam indebted to my old pupil Mr W. F. Smith, fellow of 8t John's 
College, Cambridge, for the following note: '*this was ἃ favourite illustration of 
Shilleto's on Phaedo 95 4, τὰ μὲν ᾿Αρμονίας TAed πως γέγονε, the word ἵλεως being 
used for the ceremonious farewell to a deity, while χαῖρε denotes the farewell 
io ἃ mortal. Consequently the opposition of valeat o propitius sit implies 

4 deny his divinity'. Compare Thucyd. m 104 ἀλλ᾽ ἄγεθ᾽ ἱλήκοι μὲν ᾿Απόλλων 
᾿Αρτέμιδι ξύν, χαίρετε δ᾽ ὑμεῖς πᾶσαι, Plat. Rep. 496 g, Eur. Hel. 1007". Add to 
these Plato Leg. x1 923, Euthyd. 278, Epin. 975 (& corrupt passage in which 
ἵλεως and. χαίρω are brought into connexion), Cio. Att. 11 9 patria propitia sit 
* farewell to my country', Nonnus Dionys. virt 78 οὐρανὸς ἱλήκοι, χιαν 170 οὐρανὸς 
ἀστερόφοιτος ἐμὴ πόλις TAare Θῆβαι. 


LIB. II. 


Text p. 14 1. 19 Not. Crit. after sed est add *edd.' 

p. 161. 24. Sehwencke in Jbr. f. cl. Alterth. vol. 86 p. 92 gays that A is now 
found to agree with the other ss in omitting est. 

p. 181. 11. Soehwencke 1. c. says potest esse ia written *in ras.' in B, 

p. 241.28. For qui L. Müller reads quin, 


Ixxxiv INTRODUCTION. 


. p.251.16. &Sohwenoke 1. c. states that À agrees in the corrupt recidant. 

p. 9811.81. The note should be on p. 82 1. 6. 

p. 321.17. Faciet i8 &he reading of Orelli's B, not of B. 

p. 881.6. spiritu. Transpose V! and V?, 

p. 401. 7. *A agrees in admiscetur, Bchw. 1. 6. 

p. 52 Deiter 1. 6. says B has mollitur not molitur. 

p. 531.1. 'Ahas recipit not recepit, Schw. 1]. 6. 

8 1conturbor. Cf. Acad. τὶ 10 bis. 

.  eorona. Cf. Fin. 1v 74 mon ego tecum jam ita jocabor, ut isdem Ais de rebus 
cum L. Murenam te accusante defenderem. | Apud imperitos tum illa dicta sunt ; 
aliquid etiam coronae datum ; nunc agendum est subtilius. 

84 aspice. Compare with hoc τ 95 solem illum. — Subl. candens, lit. *this 
that dazzles on high'. 

8 6 Castor et Polluz. On the mediaeval belief in ihe interposition of heavenly 
warriors, cf. Burton Melancholy p. 671. 

cum equis. Caes. B. C. 1 20 naves cum tabulatis Kraner's n. 

8 7 p. 75 last L but 2, for N. D. 158 read N. D. zm 14 n. 

8 10 atqui. om. “1 19*. 

8 11 tenetis, I now think that with jus this must mean *mainíain', not 
* understand '. 

8 12 signa—peccavit. Cited by Amm. Marc. xx1 1 ἃ 12. 

omnes omnium. [ΟἿ Philipp. 11 76, Cael. 14, Plin. Ep. r1 11 8.7 n., J. E. B.M.] 

8 16 desipientis arrogantiae est. This argument may be illustrated from the 
writings of & modern Stoico: '*shall we poor earthworms have gublimer thoughts 
than the universe, of which we are poor chips—mere eflluvia of mind—shall we 
have sublimer thoughts than that universe can furnish out into reality?" Life 
of George Eliot, 1 p. 194. 

8 17 an non possis. Add to exx. Div. 11 128 an Serapis potest... Neptunus non 
potest ? 

8 18 spirabilem n. On the microcogm οὗ, Nemes. 1 26 τίς οὖν ἀξίως θαυμάσειε 
τὴν εὐγένειαν τούτον τοῦ ζῴου, τοῦ συνδέοντος ἐν ἑαυτῷ τὰ θνητὰ τοῖς ἀθανάτοις... 
τοῦ φέροντος ἐν τῇ καθ᾽ ἑαυτὸν φύσει τῆς πάσης φύσεως τὴν εἰκόνα δι’ ὃ καὶ μικρὸς 
κόσμος εἴρηται ; [See also N. Ferrar pp. 289, 240, Bacon Adv. of Learning 109, 
184, 290, 295, J. Davies ed. Grosart p. 98, Philo x 834, 444, r1 608, Clem. Al. 
Protr. 1 δ, Hieron. ín Koheleth 9. 14 seq., Chalcid. ἐπ Tím. p. 202. .J.E.B.M.] 

819 Ρ. 1041. 6. For884read8 54. 

8 20. "For other exx. of the pl. of convicium Reid (4c. τι 84) cites Att. 11 18, 
Fin. x 69, Cluent. 89, &oc. 

angustia, For the sing. οὗ, blanditia Lael. 91 with Eeid's n. 

8 28 dixeram. On the pluperfect, of. Ac. 11 76 quaesieras, 79 dixeram, with 
Reid's nn. and Draeg. 8 130 B. 

confirmari. For other exr. of the passive Inf. used where we should have 
erpected the active, of. Acad. 1 2 occultari velit, 1 82 explanari volebant, τι 42 
obscurari volunt with Reid's n., Plaut. Capt. 1 2, 72 te vocari ad cenam volo (for 
te voco), Cas. prol. 80 comoediai nomen dari vobis volo (for dabo). 

quae alantur. For the lowest stage! read * this includes all stages '. 

8 25 ea—in terris. [Wopkens Advers. i1 68, Drakenb. on Liv. x 8 $ 9, 
J. E. B. M.] 


d^ 


ADDENDA AND CORRIGENDA. ixxxv 


maría tepescunt. Arist. Probl. xxxvii 2 ἡ θάλαττα θερμὴ καὶ αὐχμώδης ἐστὶ 
διὰ τὴν ἅλμην. 

27 quam similitudinem. Add n1 8 ea facultas. 

8 35 rerum institutione. Cf. Reid 4cad. τ 28 on descriptio naturae. 

8 839 est autem—perfectius. For the change from indirect to direct construc- 
tion cf. Index &nd Acad. 1 42 víae reperiuntur, where Reid cites Madv. Fin. 1 80, 
τι 50. 

8 41 confector. [Sen. Ira x1 48 $8 2, Tac. Ann. xiv 89, Vopisgo. Aurelian 19, 
Isid. Orig. xvi 2, Firmic. Math. 1v 7, J. E. B. M] 

consumptor. [Àmbr. Hez. τὶ 14 ignis omnis consumptor umoris est, J. E. B. M.] 

8 42 animantium ortus. Add Hippolyt. Ref. Haer. x 83. 

8 48 cibo quo utare. Mr Roby has sent me another ex. of the use of cibo 
8.8 & predicative Dat. at the beginning of the clause, Plin. N. H. xxix 8 $ 48 
(speaking of eggs) Cibo quot modis juvent notum est, *as food, in how many 
ways they are usefulis well known". 

interesse ad. mentis aciem, | Ben. Ep. 108 8 22 abstinere animalibus coepi et 
anno peracto non tantum facilis erat mihi consuetudo sed. dulcis: agitatiorem 
mihi animum esse credebam. 

845. Scehwencke Ll c. remarks that praesentio, praesensio &re intended to 
represent πρόληψιϑ. 

846 quam volet. Add to exx. Flacc. 85. 

8 49 bis bina. Add Galen v. ψυχ. ἀμ. 59 * the geometer knows his Euclid 88 
well as &nother man knows τὰ δὲς δύο τέτταρα elvai". [Aug. Conf. 1 6. 18 jam 
vero unum et unum duo, duo et duo quattuor, odiosa cantio mihi erat, J. E. B. M.] 

8 51 magnum annum.  [cf. Aug. Gen. ad litt. imp. 8 88, J. E. B. M] 

8 52 a terra abest. ΟἿ the position of the planets cf. Hippolytus Ref. 
Haer. 1v 6. 

triginta annis.  [Sen. N. Q. 1 Prol. 8 18, v1 29 8 1, 7. E. B. M] 

$ 53 unius signi. Aco. to Hippol. l.c. v. 18 ζῴδιον Ξε 30 μοῖραι, μοῖρα — 60 
λεπτά. 

8 64 χρόνος. [AÀug. Cons. Evang. 18 84, 7. E. B. M.] 

8 69 atque ez ea potius venustas. I believe Cicero wrote estque not atque. 

8 783 magnus sane locus. | Bo magnifica voz Off. 11 1. 

causa incognita. [cf. Verr. Act. x 8 89, Act. 11 1 8 25, 11 8 81, 105, v 41, 
Cluent. 180, Dom. 20, Lactant. v 1 8 2; re incogn. Cluent. 16, Caec. 29, 
J. E. B. M.] 

8 74 ut si quis. Cf. above on $8 16 [and Tusc. 11 12, 67, Seyffert Schol. Lat. 1 
186, πι 92, 7. E. B. M.] We have a different use below 8 86, and 1 88. 

[natio. Bo n.candidatorum, Mur. 69 &nd Piso ὅδ, philosophi credula natio 
Seneca N.Q. v1 26, of historians ib. vi1 16; also Minuo. 8 8 4, Sulp. Sev. Dial. 8 
8 4, Chalcid. T'ím. p. 194 poetica, J. E. B. M.] 

ín te unum. — Of. Ac. x1 62 provide ne uni tibi istam sententiam minime liceat 
defendere, which Reid translates * you of all men '. 

$ 75 ab animantibus principiis. Lucr. gives the opposite theory in τὶ 865, 
nunc ea quae sentire videmus cumque necesse est ez insensilibus tamen omnia con- 
Jiteare principiis constare; 8ee n. on frag. 8 below, 

β 76 majore vi. For exx. of mixture of consiructions after necesse est, See 1 
86 id necesse est sentiat —venire. . 


Ixxxvi INTRODUCTION. 


8 77 p. 191. The summary C b (8) &hould come immediately before ch. 
XIXI. 
8 81 via progredientem. | For seminibus read seminis vim. 

8 88 nobiscum videt, * contributes to our sight". 

8 86 dentes et pubertatem. Cf. Plato Tim. 64 ταῦτα δὲ περὶ ὀστᾶ καὶ τρίχας 
ἐστὶ καὶ ὅσα ἄλλα ^yfjiva τὸ πλεῖστον ἔχομεν ἐν ἡμῖν μόρια, Varro ap. Aug. C. D. vir 
23 (on the three grades of life, the lowest being without sensation) hanc vim ἐπ 
nostro corpore dixit permanare in ossa ungues capillos, sicut in. mundo arbores 
sine sensu coluntur, &c. 

ut. [cf. Of. 182, xx: 107, J. E. B. M.] 

si qui dicat. Cf. Off. 1 52 si qui velit, 144 ut si qui meditetur, Off. ux 19 εἰ qui 
tyrannum occidit, ib. 98, and Dumesnil on Leg. 11 49, 

8 87 cursum navigii. This is the illustration ridiculed by Lucian Imp. Trag. 
46 foll. 

8$ 89 spiritu. "Used of the hissing of ἃ serpent Culez 1. 180. 

8 92 multis partibus. On the celestial magnitudes cf. Hippol. Ref. Haer. 1v 8. 

8 94 quem ad modum. For the attraction of the principal verb into the 
subordinate consiíruction, cf. T'usc. 1 87 itaque commemorat—faciendum, Jelf'g 
Gr. Gr. 8 898, and Krueger Untere. p. 455. 

8 99 stirpium asperitate. Div. x 'Ib in. Lysandri statua corona exstitit ex 
asperis herbis atque agrestibus, 11 68 herbam asperam avium congestu exstitisse. 

8 100 quae species. Bo Quirit. p. r. 4 quae species Italiae !...quae forma 
regionum! ...quae pulchritudo urbis! . 

8 101 determinatio. [Tertull. adv. Marc. 1 84, Iren. i11 12 8 9, J. E. B. M.] 

admirabilitate. This word, like admirabiliter (11 132), seems to be only used 
by Cie., cf. &bove 8 90 and Off. τι 88 haec animi despicientia admirabilitatem 
magnamn facit. 

8 108 ínterpositu. "The only other example quoted is from Plin. N. H. r1 10 
8 47, perhaps copied from Cicero. 

8 104 ex notarum. Add Hippol. Ref. Haer. 1v 6 and 27. 

8 106 Draco. Some connect with this constellation the allusions in the 
book of Job (1r1 8, xxv1 18) to the celestial leviathan which causes the eclipse of 
the sun and moon. 

8 107 cum totius, At the end of n. read * Allen' for * Ba.' 

obstipum. The line I have cited from Lucilius is assigned to Caecilius 
(Imbrii 1. 99) by Ribbeck, who gives it in ἃ different form resupina obstipo 
capitulo sibi ventum facere tunicula. 

8 108 id autem caput. Hippolytus (Ref. Haer. 1v 47) mentions that certain 
heretics made Engonasin the First Adam, and Ophiuchus the Second Adam. 

8 111 Cynosurae. | Ovid (Trist. v 8, 7) has stellis Cynosuridos Ursae. 

aquilonis. Cf. below $ 112 aq. flamina pulsant, $8 114 quam flatu permulcet 
spiritus Austri. 

8 115 ad medium. "The quotation from Nemesius continues xal τὴν μὲν els 
τὸ ἔξω μεγεθῶν kal ποιοτήτων ἀποτελεστικὴν εἶναι, τὴν δὲ εἰς τὸ ἔσω ἐνώσεως xal 
οὐσίας. Cf. Zell. p. 181 n. 8, p. 118 from Philo Deus immutab. 298 D. 

8 120 tamquam manibus. (Ambr. Hez. 1x 8 49, 7. E. B. M.] 

8 128 ut in araneolis. In quotation from Arist. H. A. 1x for οὐκ read οὐχ 


before ὑφαίνει. 


ADDENDA AND CORRIGENDA. Ixxxvii 


$ 124 bestiis cibus quaeritur. Of. Off. 1x1 88 honesta bonis viris quaeruntur. 
Comparing Cluent. 70 mihi ipsi praeter periculum quid quaeretur, and the Active 
quaerit sibi cibum bestia, we Bhall see that this Dat. is closely conneoted with 
that of 'Advantage'. See above on 1 94 adhibetur homini, Madv. Fin. 1 11, 
Draeg. 8 189. 

exclusi. [Tert. adv. Valent. 25 and 86, Ampel. 2 8 12, Hygin. Fab. 197, 
Ambr. Hez. v 9, 7. E. B. M] 

8 127 cervae. See Periz. on Ael. V. H. xi11 85. 

8 128 eoque saeptum. — Of. Orig. de Resurrect. Lomm. vol, 17 p. 62 foll. 

ut intellegamus. | Insert rz, before $ 17. 

8 129 pisces. Schwencke l.c. refers to Chrysippus ap. Plut. St. Rep. p. 1088 
ἐν τῷ πρώτῳ περὶ Δικαιοσύνης " καὶ τὰ θηρία, φησί, συμμέτρως τῇ χρείᾳ τῶν ἐκγόνων 
φκειῶσθαι πρὸς αὐτὰ πλὴν τῶν ἰχθύων" αὐτὰ γὰρ rà κνήματα τρέφεται δι’ αὑτῶν᾽. 

8130 Indus. [Liv. xxr 81 8 10, Philosir. Apoll. τι 18, Strabo xv 1 8 25. 
Ukert πὶ (1) 46, 7. E. B. M.] ᾿ 

8 185 tonsillas. The ref. in Festus should be to p. 580. 

atque agitatione. "There is à pleonastio is after atque in Off. 111 94 optavit 
(Phaethon) ut in currum patris tolleretur : sublatus est, atque is, antequam con- 
stitit, ictu fulminis deflagravit. 

8 186 aspera arteria. [Lucian Hist. Conscr. 7, Plut. Qu. Symp. vn 1, 
Macrob. Sat. vix 15, Plin. N. H. x1 66, J. E. B. M.] 

assimilis spongiis mollitudo. For the abbreviated comparison, οἷ. 1r 158 
similis deorum n., Xen. Cyrop. v 1 ὁμοίαν rais δούλαις εἶχε τὴν ἐσθῆτα, Nitzsch on 
Od. τι 121, Krueger Gr. Sprach. 8 48. 11. 9, Ben. Benef. rv 27 aciem habent 
Lynceo similem, Tusc. v 78 Epicurus non multum differens a judicio ferarum, 
Holden on Off. 1 76 legibus conferendi sunt, Wilkins on Or. 1 15 ceteris hominibus. 

8 189 nervi. In the 8th 1. from the end of this note, read 8 186 for 8 128. 

8 140 erectos. Stob. Flor. 11 26 a. 

ín arce. [Macrob. Somn. Scip. 16 8 81, J. E. B. M.] 

8 141 vicinitatem. Cf. Att. x 18 Formias nunc sequimur, Orat. 1 28 umbram 
secutus est Socrates. 

amandavit. [cf. Off. 1 126 quae partes corporis ad maturae mecessitatem 
datae aspectum essent. deformem habiturae atque foedum, eas contezit (natura) 
atque abdidit, J. E. B. M.] 

$144 a quo. Bee n. on 8 134 αὖ iis. 

Jlexuosum iter. [ef. Cels. vi11 1 ín aure quoque primo rectum et simplez iter, 
procedendo flexuosum, juxta cerebrum in multa et tenuia foramina diducitur ; 
the word flex. is already used by Cato R. R. 83.1. J. E. B. M] 

írrepere seems to me better suited to minima bestiola than the irrumpere of 
55, compare however Ac. 11 125 imagines in animos nostros per corpus irrumpere, 
ib. 186. 

tegendi causa factae...et ne voces laberentur. [For the change of construction, 
cf. Liv. xx1 51 8 5 consuli litterae de transitu Hannibalis et ut collegae ferret 
auzilium missae, J. E. B. M.] 

ez tortuosis locis. Clem. Al. Strom. v1 8 83 αἰτία δ᾽, οἶμαι, πάσης ἠχοῦς ἥ τε 
λειότης τῶν τόπων kal τὸ ἀντρῶδες. 

8 149 plectri similem. Plin. N. H. vi 15 primores dentes concentu quodam 
excipiunt ictum linguae. | [Cf. Clem. Recog. 8 29, J. E. B. M.] 


Ixxxvii INTRODUCTION. 


8 158 accedit ad cognitionem. | Of. Acad. 11 7 and 86 ad verum accedant, ib. 11 
86 sine magnis artificiis ad quae pauci accedunt, Nepos 18. 1. 4 (Eumenes) ad 
amicitiam accessit Philippi, Virg. G. 11 488 naturae accedere partes. 

$ 160 sus. [Aug. Tract. in Joh. vix ἃ 2, J. E. B. M] 

8 161 bellicae. [Wyttenb. ad Plut. Mor. p. 8 d, J. E. B. M.] 

8 165 magnam. On this cf. Theopompus ap. Ael. V. H. 11118. 

Gracckum, the father of the famous tribunes, cf. above ὃ 10, Fin. 1v 65, Off. 
II 43. 

8 167 nemo. | For the inspiration of genius cf. Arch. 18. 


LIB. III. 


8 28 ullam vim esse. Perhaps ullam may be retained, if we translate ' has no 
such power 88 to '. 

earum artium homines. | Cf. Orat. 1 194 ceterarum artium homines, ib. 11 37 δἰ 
qui aliarum artium. 

8 48 age porro. Of. Verr. v b0. 

8 59 Syria Cyproque concepta. "The passage in which Tacitus describes the 
visit of Titus to the shrine at Paphos (Híst. 11 8) supplies another example of 
the ablative after conceptus, and suggesis the thought that possibly Cinyraque, 
rather than Cyproque, may be the true correction of the Cyroque of us8: fama 
recentior tradit a. Cinyra sacratum templum deamque ipsam conceptam mari huc 


appulsam. 


*l 


M. TULLII CICERONIS 


DE NATURA DEORUM. 


LIBER TERTIUS. 


I. QvuaE cum Balbus dixisset, tum arridens Cotta, Sero, 1 
inquit, mihi, Balbe, praecipis, quid defendam. Ego enim te 
disputante, quid contra dicerem, mecum ipse meditabar, neque 
tam refelendi tui causa quam ea, quae minus intellegebain, 

s requirendi. Cum autem suo cuique judicio sit utendum, difficile 
factu est me id sentire, quod tu velis. Hic Velleius, Nescis, 2 
inquit, quanta cum exspectatione, Cotta, sim te auditurus. 
Jucundus enim Balbo nostro sermo tuus contra Epicurum fuit ; 
praebebo igitur ego me tibi vicissim attentum contra Stoicos 

19 auditorem. Spero enim te, ut soles, bene paratum venire. 
Tum Cotta, Sic mehercule, inquit, Vellei; neque enim mihi8 
par ratio cum Lucilio est ac tecum fuit. Qui tandem ? inquit 
ille. Quia mihi videtur Epicurus vester de dis immortalibus 
non magnopere pugnare; tantum modo negare deos esse non 

rs audet, ne quid invidiae subeat aut criminis. Cum vero deos 
nihil agere, nihil curare confirmat membrisque humanis esse 
praeditos, sed eorum membrorum usum nullum habere, ludere 


2 ínquid ΑἹ also in 7, 11, 12, p. 2 1. 12, and often. 6 factu [BV]MÓ 
Asoe., factum ACEBO Oxf., fatu Red. N. 11 εἷς edd. after Lamb., δὲ ABEV 
U Oxf. Αβο. Ἐ, sine CB Red., sed Mars.,, sim Bouh. Ern., sum GHY Heind. 
12 par ratio corr. ex paratio AB. 18 quia wss general, quam VUO, 
quoniam Oxf, 


M. C. III. 1 


9 DE NATURA DEORUM. 


videtur satisque putare, si dixerit esse quandam beatam naturam 

4 οἱ aeternam. .À Balbo autem animadvertisti, credo, quam 
multa dicta sint quamque, etiam si minus vera, tamen apta 
inter se et cohaerentia. Itaque cogito, ut dixi, non tam refellere 
ejus orationem quam ea, quae minus intellexi, requirere. Quare, 5 
Balbe, tibi permitto, responderene mihi malis de singulis rebus 
quaerenti ex te ea, quae parum accepi, an universam audire 
orationem meam. "Tum Balbus: Ego vero, si quid explanari 
tibi voles, respondere malo; sin me interrogare non tam intelle- 
gendi causa quam refellendi, utrum voles, faciam, vel ad singula, 10 
quae requires, statim respondebo vel, cum peroraris, ad omnia. 

5 Tum Cotta, Optime, inquit. Quam ob rem sic agamus, ut nos 
ipsa ducet oratio. IL. Sed ante quam de re, pauca de me. 
Non enim mediocriter moveor auctoritate tua, Balbe, oratio- 
neque ea, quae me in perorando cohortabatur, ut meminissem 15 
me et Cottam esse et pontificem ; quod eo, credo, valebat, ut 
opiniones, quas ἃ majoribus accepimus de dis immortalibus, 
Sacra, caerimonias religionesque defenderem. Ego vero eas 
defendam semper semperque defendi, nec me ex ea opinione, 
quam ἃ majoribus accepi de cultu deorum immortalium, ullius 20 
umquam oratio aut docti aut indocti movebit. Sed cum de 
religione agitur, Ti. Coruncanium, P. Scipionem, P. Scaevolam, 
pontifices maximos, non Zenonem aut Cleanthem aut Chrysip- 
pum sequor, habeoque C. Laelium, augurem eundemque 
sapientem, quem potius audiam dicentem de religione in 25 
illa oratione nobili quam quemquam principem Stoicorum. 
Cumque omnis populi Romani religio in sacra et in auspicia 
divisa sit, tertium adjunctum sit, 81 quid praedictionis causa ex 
portentis et monstris Sibyllae interpretes haruspicesve monu- 
erunt, barum ego religionum nullam umquam contemnendam 3o 
putavi mihique ita persuasi, Romulum auspiciis, Numam sacris 


7 parum BLO, parvam AEV!, parva CV3 Oxf. B4. accepi [BCEV] Oxf. 
AÀsoc., accipe À, cepi or percepi Madv. 9 sin [ACE]BO, δὲ BVC Oxt. 
18 ducet edd. after Heind., ducit x88. 22 Ti. edd. after Manut., t. A*BO, 
tunc E, om. A!CV Mus. Coruncanium [BCE]V?L Oxf., Coruncanum ΝΟ, 
quorum canium AB. 24 C. Laelium BEM, clelium AV!, delium Oxf., 
C. Lelium V30V, glelium B, lelium C (after erased letter). 80 ego AVMO 
Oxf. Αβο., ergo BCEB, 866 p. 8 1. 4. 


LIB. III CAP. I—Iv 88 3—9. 3 


constitutis fundamenta jecisse nostrae civitatis, quae numquam 
profecto sine summa placatione deorum immortalium tanta 
esse potuisset. Habes, Balbe, quid Cotta, quid pontifex sentiat; 6 
fac nunc ego intellegam, tu quid sentias. Α te enim philosopho 
5 rationem accipere debeo religionis, majoribus autem nostris 
etiam nulla ratione reddita credere. III. Tum Balbus, Quam 
igitur a me rationem, inquit, Cotta, desideras? Et ille, Quadri- 
pertita, inquit, fuit divisio tua, primum*ut velles docere deos 
esse, deinde quales essent, tum ab iis mundum regi, postremo 
10 consulere eos rebus humanis. ! Haec, si recte memini, partitio 
fuit. ERectissime, inquit Balbus; sed exspecto, quid requiras. 
Tum Cotta, Primum quicque videamus, inquit; et, si id est 7 
primum, quod inter omnes nisi admodum impios convenit, mihi 
quidem ex animo exuri non potest, esse deos, id tamen ipsum, 
15 quod mihi persuasum est auctoritate majorum, cur ita sit, nihil 
tu me doces. Quid est, inquit Balbus, 81 tibi persuasum est, cur 
a me velis discere? "Tum Cotta, Quia sic aggredior, inquit, ad 
hanc disputationem, quasi nihil umquam audierim de dis im- 
mortalibus, nihil cogitaverim ; rudem me et integrum discipulum 
20 accipe et ea, quae requiro, doce. Dic igitur, inquit, quid requi- 8 
ras. Egone? primum illud, cur, quod in ista partitione ne 
egere quidem oratione dixisses, quod esset perspicuum et inter 
omnes constaret, de eo ipso tam multa dixeris. Quia te quoque, 
inquit, animadverti, Cotta, saepe, cum in foro diceres, quam 
25 plurimis posses argumentis onerare judicem, si modo eam facul- 
tatem tibi daret causa, Atque hoc idem et philosophi faciunt 
et ego, ut potui, feci. Tu autem quod quaeris, similiter facis, 
ac si me roges, cur te duobus contuear oculis et non altero 
coniveagm, cum idem uno assequi possim. IV. "Tum Cotta, 9 


1 fundamenta—civitatis om. ΑἹ (from hom«eoteleuton). 8 potuisset IV, 
potuissent X. Oxf. ΒΟ c. ^ 4 ego Lactant. ir 6, ergo X Mus., om. T. 6 red- 
dita, Lact. 1. c. adds rationis est. 11 Balbus sed exspecto, here P. begins. 
lí ezuri XBLM Oxf., ezire HNRVGUT Red., exui 60, eximi anon. ap. Dav. Cobet 
V. L. (p. 463) Sch. Or. Ba., erui Walker, ezcuti Lamb. Mu., 8ee Comm. 21 
quod in ista partitione Heind. Or. Mu. Sch., quod perspicuum in istam partem 
xs8 (Ba. after Dav. brackets persp.—partem), cum istam partem Forch. p. 52. 
25 posses [V?] Oxf. LO, possis ABCEPV!BH, posse V Asc. — 27 quod quaeris XUBM 
Oxf. ὁ Forch. p. 25, qui id q. V, Herv. Dav. Or. Ba. Sch. Mu. Allen, quid q. V. 
29 coniveam edd. after Madv. cf. below 14, contis.'Y, tfhí LO, contuear ws8 


1—23 


4 DE NATURA DEORUM. 


Quam simile istud sit, inquit, tu videris. Nam ego neque in 
causis, si quid est evidens, de quo inter omnes conveniat, 
argumentari soleo; perspicuitas enim argumentatione elevatur ; 
nec, 851 id facerem in causis forensibus, idem facerem in hac 
subtilitate sermonis. Cur conweres autem altero oculo, causa 
non esset, cum idem obtutus esset amborum, et cum rerum 
natura, quam tu sapientem esse vis, duo lumina ab animo ad 
oculos perforata nos habere voluisset. Sed quia non confidebas 
tam esse id perspicuum, quam tu velles, propterea multis argu- 
mentis deos esse docere voluisti. Mihi enim unum sat erat, ita 
nobis majores nostros tradidisse. Sed tu auctoritates contemnis, 
lOratione pugnas. Patere igitur rationem me meam cum tua 
ratione contendere. Affers haec omnia argumenta, cur di sint, 
remque mea sententia minime dubiam argumentando dubiam 
facis. Mandavi enim memoriae non numerum solum, sed etiam 
ordinem argumentorum tuorum. Primum fuit, cum caelum 
suspexissemus, statim nos intellegere esse aliquod numen, quo 
haec regantur. Ex hoc illud etiam: 


Aspice hoc sublime candens, quem invocant omnes Jovem. 


11 Quasi vero quisquam nostrum istum potius quam Capitolinum 
Jovem appellet aut hoc perspicuum sit constetque inter omnes, 
eos esse deos, quos tibi Velleius multique praeterea ne animantes 
quidem esse concedant. Grave etiam argumentum tibi vide- 
batur, quod opinio de dis immortalibus et omnium esset et 
cotidie cresceret. Placet igitur tantas res opinione stultorum 
judicari, vobis praesertim, qui illos insanos esse dicatis? V. At 
enim praesentes videmus deos, ut apud Regillum Postumius, in 
Salaria Vatinius; nescio quid etiam de Locrorum apud Sagram 


generally, et non altero coniveam om. Cobet (Ba. notes that the word is often 
eorrupted, 88 in r1 148 conluentibus, Catil. 11 27, Leg. Agr. 11 11, Harusp. Resp. 
88 and 852). 

2 de quo inter omnes conveniat, om. Cobet V. L. p. 463. b coniveres edd. 
after Madv., contueres ABCPV!B, contuereris EV? Oxf. HM τ. 9 velles O 
edd. after Ern., velis Mss Draeg. 8 152. 2, see below 8 20. 12 me meam 
Ed., meam M88 and edd. see Comm. 19 sublime x88, sublimen Sch. Or. Ba. 
Bee on II 4. candens Oxf, [BCEP], cadens A!VB. 23 concedant, conce- 
derent Kayser. 25 cotidie CV Oxf., cottidie AB, quottidie E. 27 
praesentes V[ABCE]BOM, praesertis V! Oxf., praescritis P. 28 Vatinius 


20 


Co-—— 0 


LIB. III CAP. IV—VI $8 9—14. 5 


proelio. Quos igitur tu Tyndaridas appellabas, id est homines 
homine natos, et quos Homerus, qui recens ab illorum aetate 
fuit, sepultos esse dicit Lacedaemone, eos tu cantheriis albis 
nullis calonibus ob viam Vatinio venisse existimas et victoriam 
s populi Romani Vatinio potius, homini rustico, quam M. Catoni, 
qui tum erat princeps, nuntiavisse? Ergo et illud in silice, 
quod hodie apparet apud Regillum tamquam vestigium ungulae, 
Castoris equi credis esse? Nonne mavis illud credere, quod 12 
probari potest, animos praeclarorum hominum, quales isti Tyn- 
72 daridae fuerunt, divinos esse et aeternos, quam eos, qui semel 
cremati essent, equitare et in acie pugnare potuisse? aut, si hoc 
fieri potuisse dicis, doceas oportet, quo modo, nec fabellas aniles 
proferas. Tum Lucilius, Án tibi, inquit, fabellae videntur? 13 
Nonne ab Aulo Postumio aedem Castori et Polluci in foro dedi- 
15 catam, nonne senatus consultum de Vatinio vides? Nam de 
Sagra Graecorum etiam est vulgare proverbium, qui, quae affir- 
mant, certiora esse dicunt quam illa, quae apud Sagram. His 
igitur auctoribus nonne debes moveri? Tum Cotta, Rumoribus, 
inquit, mecum pugnas, Balbe, ego autem a te rationes requiro. 
Ὁ VI. ...sequuntur, quae futura sunt; effugere enim nemo 14 
id potest, quod futurum est. Saepe autem ne utile quidem est 
scire, quid futurum sit; miserum est enim nihil proficientem 
angi nec habere ne spei quidem extremum et tamen commune 
solacium, praesertim cum vos idem fato fieri dicatis omnia, quod 
autem semper ex omni aeternitate verum fuerit, id esse fatum. 
Quid igitur juvat aut quid affert ad cavendum scire aliquid 
futurum, cum id certe futurum sit? Unde porro ista divinatio ? 
Quis invenit fissum jecoris? quis cornicis cantum notavit, quis 


Nx 
Ut 


edd. &fter Heind., Vatienus XBMCR, so Vatieno p. 5 1l. 4 and 5 but see on p. 
b 1. 15. Sagram [AV?]M Asc. Oxf., sacram BCEPVY!BO 4. 

8 eos tu BM. Aso., eos tuq. V, eosq. tuq. Oxf., eos tu quae AC, eosque tu EOUT, 
eos tuque PB. albis PVM Oxf., aluis À, alius CEB, ab his BLO. 6 et, 
etiam Ba. 8 credis esse V Oxf. Aso., credidisese À, credissesse Bl, credi- 
disses B?, credidisse CPUTBHLO, credisse E.. 14 ab Aulo GHMO Asc., ab 
Aulio V, aulo XBIO Oxf., 4 R, paulo H and I of Moser, ab 4. edd. 15 Va- 
tinio AB!CV Onxf. B, Vatieno PO, vaticinio E. 16 Sagra Oxtf. Asc. M, sacra 
ACEPVBO, sacris B. 17 Sagram BM Oxf. [ABEV], sacram CPO. 19 re- 
quíro ΒΥ Oxf. Asc. Mu. Sch., om. ACEV!B Ba. Or. Foreh. p.27. 20 sequun- 
tur V* Oxf. [Mus. CP], secuntur BV!L Or., recuntur corr. in reguntur À, per- 
cunctor eorum E. 22 scire quod futurum est P. 


6 DE NATURA DEORUM. 


sortes? Quibus ego credo, nec possum Atti Navii, quem com- 
memorabas, lituum contemnere; sed qui ista intellecta sint, ἃ 
philosophis debeo discere, praesertim cum plurimis de rebus 
15 divini isti mentiantur. At medici quoque (ita enim dicebas) 
saepe falluntur. Quid simile medicina, cujus ego rationem 5 
video, et divinatio, quae unde oriatur, non intellego ? Tu autem 
etiam Deciorum devotionibus placatos deos esse censes. Quae 
fuit eorum tanta iniquitas, ut placari populo Romano non 
possent, nisi viri tales occidissent? Consilium illud impera- 
torum fuit, quod Graeci στρατήγημα appellant, sed eorum 10 
imperatorum, qui patriae consulerent, vitae non parcerent; re- 
bantur enim fore ut exercitus imperatorem equo incitato se in 
hostem immittentem persequeretur, id quod evenit. Nam 
Fauni vocem equidem numquam audivi; tibi, si audivisse te 
dicis, credam, etsi Faunus omrino quid sit nescio. 15 
VII. Non igitur adhuc, quantum quidem in te est, Balbe, 
intellego deos esse; quos equidem credo esse, sed nihil docent 
16 Stoici. Nam Cleanthes, ut dicebas, quattuor modis formatas in 
&nimis hominum putat deorum esse notiones. Unus is modus 
est, de quo satis dixi, qui est susceptus ex praesensione rerum 20 
futurarum, alter ex perturbationibus tempestatum et reliquis 
motibus, tertius ex commoditate rerum, quas percipimus, et 
copia, quartus ex astrorum ordine caelique constantia. De 
praesensione diximus. De perturbationibus caelestibus et mari- 
timis et terrenis non possumus dicere, cum ea fiant, non esse 25 
multos, qui illa metuant et ἃ dis immortalibus fieri existiment ; 
17sed non id quaeritur, sintne aliqui, qui deos esse putent, di 
utrum sint necne sint, quaeritur. Nam reliquae causae, quas 
Cleanthes affert, quarum una est de commodorum, quae capimus, 
copia, altera de temporum ordine caelique constantia, tum 3o 


1 Atti Navii CYV!, Atti navi ABCIEV?B, Attinavi Oxf. commemorabas 
Oxf. M[V'BP] Αβο., commorabas ACEV!B. 2 intellecta M88 generally, 
intellegenda. Oxt. 4- . sint [P]M, sunt ABCEVB 4 , om. Oxf. 4 divini 
GHI Moser's M edd. after Walker, divinis X Oxf. 4. mentíantur O, menti- 
untur ΜΒΒ generally. αἱ, ad A!V!. 8 placari BEPV? Oxf. OM, placeri AV!, 
placere CB. 9 imperatorium [X]B, imperatorum IMRV Oxf. 10 crpa- 
τήγημα Hervag., Lat. wss. 12 equo, aequo ΑΥ̓͂. 14 audivi tibi si 
[ACV]BM Oxf., audivi tu si THO, audivit Quam si B (Q in ras. uà supersor.), 
audivi Bis se E, audivit tu si P. 


LIB. III CAP. VI—VIII 88 14—21. 7 


tractabuntur a nobis, cum disputabimus de providentia deorum, 


de qua plurima a te, Balbe, dicta sunt; eodemque illa etiam 18 


differemus, quod Chrysippum dicere aiebas, quoniam esset ali- 
quid in rerum natura, quod ab homine effici non posset, esse 
5 aliquid homine melius, quaeque in domo pulchra cum pulchri- 
tudine mundi comparabas, et cum totius mundi convenientiam 
consensumque afferebas, Zenonisque breves et acutulas conclu- 
siones in eam partem sermonis, quam modo dixi, differemus, 
eodemque tempore illa omnia, quae a te physice dicta sunt de 
10 V1 ignea deque eo calore, ex quo omnia generari dicebas, loco 
suo quaerentur, omniaque, quae à te nudius tertius dicta sunt, 
cum docere velles deos esse, quare et mundus universus et sol et 
luna et stellae sensum 86 mentem haberent, in idem tempus 


reservabo. Α te autem idem illud etiam atque etiam quaeram, 19 


15 quibus rationibus tibi persuadeas deos esse. VIII. Tum Balbus: 
Equidem attulisse rationes mihi videor, sed eas tu ita refellis, 
ut, cum me interrogaturus esse videare et ego me ad responden- 
dum compararim, repente avertas orationem nec des respondendi 
locum. Itaque maximae res tacitae praeterierunt, de divina- 

20 tione, de fato, quibus de quaestionibus tu quidem strictim, 
nostri autem multa solent dicere, sed ab hac ea quaestione, 
quae nunc in manibus est, separantur. Quare, si videtur, 
noli agere confuse, ut hoc explicemus hac disputatione, quod 
quaeritur. 

23 . Optime, inquit Cotta. Itaque quoniam quattuor in partes 20 
totam quaestionem divisisti de primaque diximus, consideremus 
secundam; quae mihi talis videtur fuisse, ut, cum ostendere 
velles, quales di essent, ostenderes nullos esse. .À consuetudine 
enim oculorum animum abducere difficillimum dicebas, sed, 

3o cum deo nihil praestantius esset, non dubitabas, quin mundus 
esset deus, quo nihil in rerum natura melius esset. Modo pos- 
semus eum animantem cogitare vel potius, ut cetera oculis, sic 
animo hoc cernere! Sed cum mundo negas quicquam esse 21 


11 omniaque quae a te BV* Oxf., omnia quaeque a te CB, omnia quae a te 
APV! (with d erased after a in AV), omnia que a te E (cf. below 8 47). 
19 tacitae, tacite ACB Ásc. 28 ut ss generally, et Madv. 28 velles 
BPV* Oxf. Asc., velis ACEV!BH. See above 8 9. 20 enim VM Oxf., om. 
ABCEPUBO. 81 quo X, quod Oxf. R Allen. 


8 DE NATURA DEORUM. 


melius, quid dicis melius? Si pulchrius, assentior; si aptius ad 
utilitates nostras, id quoque assentior; sin autem id dicis, nihil 
esse mundo sapientius, nullo modo prorsus assentior, non quod 
difficile sit mentem ab oculis sevocare, sed quo magis sevoco, eo 
minus id, quod tu vis, possum mente comprehendere. IX. Nihil 5 
est mundo melius in rerum natura. Ne in terris quidem 
urbe nostra; num igitur idcirco in urbe esse rationem, cagita- 
tionem, mentem putas? aut, quoniam non sit, num idcirco 
existimas formicam anteponendam esse huic pulcherrimae urbi, 
quod in ürbe sensus sit nullus, in formica non modo sensus, sed τὸ 
etiam mens, ratio, memoria? Videre oportet, Balbe, quid tibi 
22 concedatur, non te ipsum, quod velis, sumere. Istum enim 
locum totum illa vetus Zenonis brevis et, ut tibi videbatur, 
acuta conclusio dilatatum a recentioribus coartavit. Zeno enim 
ita concludit: *Quod. ratione utitur, id melius est quam id, 1$ 
quod ratione non utitur; nihil autem mundo melius; ratione 
23 igitur mundus utitur. Hoc si placet, jam efficies, ut mundus 
optime librum legere videatur. Zenonis enim vestigiis hoc 
modo rationem poteris concludere : * Quod litteratum est, id est 
melius, quam quod non est litteratum; nihil autem mundo 2o 
melius; litteratus igitur est mundus. Isto modo etiam disertus 
et quidem mathematicus, musicus, omni denique doctrina eru- 
ditus, postremo philosophus erit mundus. Saepe dixti nihil 
feri nis? ez eo, nec illam vim esse naturae, ut sul dissimilia 
posset effingere; concedam non modo animantem et sapientem 25 
esse mundum, sed fidicinem etiam et tubicinem, quoniam earum 


l quid dicis melius ASTVSLBCE], quid dices m. HYP, om. V! Oxf. MNCR. 
2 id quoque A? (in ras.) [BCEV?] L Oxf., ut quoque PV!. 8 quod difficile B? 
and wss generally, quo difficile B! Ba. (Mu. compares Div. r1 150 non quod eos 
mazime contemnamus, sed quod. videntur, Tusc. x1 56 non quod doleant, sed quia 
...Corpus contenditur). 12 velis [BCEPV?], vellis AV!, 14 dilatatum 
α recentioribus coartavit Ed., dilatavit A! V? wss generally, dilatalavit A*, dilata 
lavit V!, dilatabit Sch. 22 et quidem Μ88, atque idem Ba. Sch. after Orelli. 
23 philosop V!, filoso Al, philosophus A?V?, erit mundus V marg. ead. m. 
MNCRV Oxf. Mu., om. XGBHILO Ba., in brackets Or. Sch. dirti C Ursinus, 
dixi ws8 generally, dixisti σα Red. 24 nisi ex eo Heind. Madv. (Adv. r1 243) 


Mu. Sch. in App., sine deo «88 generally Or. Sch. Ba. illam Walker Heind. 
Mu. Sch. in App., ullam wss Or. Ba. 26 fidicinem wss generally, fidicineam 
À, fidicianem V!, fiduciorem Oxf., fidicinam C. tubicinem ABCV Oxf. B, 


tibicinem HIRVEP, cf. 11 22. 


LIB. III CAP. virI—x 8$ 21—925. 9 


quoque artium homines ex eo procreantur ? Nihil igitur affert 
pater iste Stoicorum, quare mundum ratione uti putemus, ne 
cur animantem quidem esse, Non est igitur mundus deus, et 
tamen nihil est' eo melius; nihil est enim eo pulchrius, nihil 

s salutarius nobis, nihil ornatius aspectu motuque constantius. 
Quodsi mundus universus non est deus, ne stellae quidem, quas 
tu innumerabiles in deorum numero reponebas, quarum te 
cursus aequabiles aeternique delectabant, nec mehercule injuria ; 
sunt enim admirabili incredibilique constantia. Sed non omnia, 

10 Balbe, quae cursus certos et constantes habent, ea deo potius 
tribuenda sunt quam naturae. X. Quid Chalcidico Euripo in 
motu identidem reciprocando putas fieri posse constantius ? quid 
freto Siciliensi ? quid Oceani fervore illis in locis, 


Europam Libyamque rapax ubi dividit unda? 


15 Quid ? aestus maritimi vel Hispanienses vel Britannici eorumque 
certis temporibus vel accessus vel recessus sine deo fieri non 
possunt? Vide, quaeso, si omnes motus omniaque, quae certis 
temporibus ordinem suum conservant, divina dicimus, ne terti- 
anas quoque febres et quartanas divinas esse dicendum sit, 

20 quarum reversione et motu quid potest esse constantius? Sed 
omnium talium rerum ratio reddenda est. Quod vos cum facere 
non potestis, tamquam in aram confugitis ad deum. 

Et Chrysippus tibi acute dicere videbatur, homo sine dubio 
versutus et callidus (versutos eos appello, quorum celeriter mens 

25 versatur, callidos autem, quorum, tamquam manus opere, sic 
animus usu concalluit); is igitur, * Si aliquid est, inquit, * quod 
homo efficere non possit, qui id efficit, melior est homine; homo 
autem haec, quae in mundo sunt, efficere non potest ; qui potuit 


2 ne cur edd. after Lamb., nec cur M88. 8 delectant Cobet p. 463. 
10 habent [ABCEP]BO, habent vel servant V? Oxf. UCMV, habent vel conservant 
N, om. V! 18 Siciliensi M88 generally, siilicensi AV!, sicilicense V*. 
fervore corr. ex ferbore AV. 16 non B!C, nonne AB*CEPVB Oxt. t , mini- 
me NK. 17 quae om. CEBC. 19 quoque edd. after Lamb., quidem waa, 
item Muretus. 22 aram [BCE]BO, aramaá À, aranam V!, arenam V? Oxf. 
MO, aram aut P, harenam RV, harena N. confugitis HILNCRO?, confugistis 
XBMV Of. (cf. 1 63), fugitis ΟἹ, 25 quorum—concalluit cited in Nonius 
p. 90, Grammat. de gen. nom. n. 58. 27 qui id [BCE]A*, quid A!PBHO, 
quicquid id V in ras. UMCR Cxf. 


24 


25 


10 DE NATURA DEORUM. 


igitur, is praestat homini; homini autem praestare quis possit 
nisi deus? est igitur deus! Haec omnia in eodem, quo illa 
260 Zenonis, errore versantur. Quid enim sit melius, quid praesta- 
bilius, quid inter naturam et rationem intersit, non distinguitur. 
Idemque, si di non sint, negat esse in omni natura quicquam 5 
homine melius; id autem putare quemquam hominem, nihil 
homine esse melius, summae arrogantiae censet esse. Sit sane 
arrogantis pluris se putare quam mundum; at illud non modo 
non arrogantis, sed potius prudentis, intellegere se habere sensum 
et rationem, haec eadem Orionem et Caniculam non habere. xo 
Et: “ΚΙ domus pulchra sit, intellegamus eam dominis,' inquit, 
*aedificatam esse, non muribus; sic igitur mundum deorum 
domum existimare debemus. Ita prorsus existimarem, si illum 
aedificatum, non (quem ad modum docebo) a natura con- 
formatum putarem. I5 
297 ΧΙ. At enim quaerit apud Xenophontem Socrates, unde 
animum arripuerimus, si nullus fuerit in mundo. Et ego quaero, 
unde orationem, unde numeros, unde cantus; nisi vero loqui 
solem cum luna putamus, cum propius accesserit, aut ad har- 
moniam canere mundum, ut Pythagoras existimat. Naturae 2o 
ista sunt, Balbe, naturae non artificiose ambulantis, ut ait Zeno, 
(quod quidem quale sit, jam videbimus) sed omnia cientis et 
28 agitantis motibus et mutationibus suis. Itaque illa mihi pla- 
cebat oratio de convenientia consensuque naturae, quam quasi 
cognatione continuatam conspirare dicebas. lllud non pro- 25 
babam, quod negabas id accidere potuisse, nisi ea uno divino 
Spiritu contineretur. Illa vero cohaeret et permanet naturae 


1 homini. homini [ACEP]V3, homini homine BBO, hominis hominis V!, homines 
hominem Oxf. U. ὃ idemque À (post ras.) EV? Oxf. M, eidemque BCPV!BO. 
6 nihil homine esse melius in brackets Or. Ba. after Dav. 10 Orionem BG, 
om. Oxf., oróem H, orationem other M88. 11 inquis Forch. p. 44. 14 aedi- 
ficatum ACEPV Ozf.-- Or. B&,, aedificatum esse BHL Mu. Sch. a Oxf. 
M[ABV], om. CEPBO. conformatum [P] Hervag., confirmatum ABCEV 
Oxf. BHCYV 4. 17 animum [PV]O, animam ABCEMRVB Ozf. nullus [X], 
nulla BV. 20 naturae ista [CEPV] Oxf., naturae ste À, natura istae B. 
22 cientis [B]O, scientis Mss generally. 2b cognatione continuatam ΜΕΒ 
generally Allen, cognatione continuata E Sch. Mu. Dav., cognationem continua- 
tam R Or. Ba. Heind. after Lamb. ftn probabam x88 generally, non probem 
V*MC Ozxf. Asc., inprobam V!, non probe V, probabam B. 27 contineretur 


LIB. III CAP. X—xiIi 88 25—30. 11 


viribus, non deorum, estque in ea iste quasi consensus, quam 
συμπάθειαν Graeci vocant; sed ea, quo sua sponte major est, eo 
minus divina ratione fieri existimanda est. 
XII. Illaautem, quae Carneades afferebat, quem ad modum 29 
5 dissolvitis? si nullum corpus immortale sit, nullum esse corpus 
sempiternum ; corpus autem immortale nullum esse, ne indi- 
viduum quidem, nec quod dirimi distrahive non possit. Ergo 
itidem, si omne animal secari ac dividi potest, nullum est eorum 
individuum, nullum aeternum. Cumque omne animal patibilem 
ro naturam habeat, nullum est eorum, quod effugiat accipiendi 
aliquid extrinsecus, id est quasi ferendi et patiendi, necessitatem, 
et, si omne animal tale est, immortale nullum est ; atqui omne 
animal ad accipiendam vim externam et ferendam paratum 
est; mortale igitur omne animal et dissolubile et dividuum sit 
15 necesse est. Ut enim, si omnis cera commutabilis esset, nihil 30 
esset cereum, quod commutari non posset, item nihil argenteum, 
nihil aeneum, si commutabilis esset natura argenti et aeris: 
similiter igitur, si ea, e quibus constant omnia quae sunt, muta- 
bilia sunt, nullum corpus esse potest non mutabile; mutabilia 
20 autem sunt illa, ex quibus omnia constant, ut vobis videtur; 
omne igitur corpus mutabile est. Αὐ si esset corpus aliquod 
immortale, non esset omne mutabile; ita efficitur, ut. omne 
corpus mortale sit. Etenim omne corpus aut aqua aut aér aut 
ignis aut terra est aut id, quod est concretum ex his aut ex 
25 aliqua parte eorum; horum autem nihil est, quin intereat. 


XB Oxf. 4- , continerentur YMRV Heind. Ba. cohaeret —permanet M88 gene- 
rally, cohaerent —permanent Bed. Heind. Ba. 
2 συμπάθειαν Edd., sympathiam PR, synpathiam ACB, simpatiam B Oxf. V, 


synpatiam EV. 4 illa uss generally, illam A!V. D esse corpus MB8, 
esse animal Ba. after Madv. 7 ergo—aeternwum after immortale nullum est 
(12) in all x88 and edd., ergo is bracketed by Or. Ba. 12 omne animal— 


itidem sí (8) om. V! Oxf. MCR. tale Heind., om. HG, mortale wes generally. 
13 ferendam Oxf. MCRVA!V! Bch., fruendam A!'BCEPV!, ferundam Or. Ba. Mu. 
(but all give ferendi in 11). 18 si ea e quibus constant omnia quae sunt Ed., 
εἰ omnia quae sunt e quibus cuncta constant Ms8 (Mu. brackets quae sunt, Sch. 
would do the same or read si omnia e quibus quae sunt cuncta. constant with 
Heind.), δὲ ea ὁ quibus cuncta constant Ba., si omnia e quibus cuncta quae sunt 
constant Dav., sí ea ez quibus omnia constant Kayser. 24 his BEP Sch. 
Mu., iis A!CVB Or. Ba. 


-—— 0c  - 


31 


32 


33 


12 DE NATURA DEORUM. 


Nam et terrenum omne dividitur, et umor ita mollis est, ut 
facile premi collidique possit; ignis vero et aér omni pulsu 
facillime pellitur naturaque cedens est maxime et dissipabilis. 
Praetereaque omnia haec tum intereunt, cum in naturam aliam 
convertuntur, quod fit, cum terra in aquam se vertit, et cum ex 
aqua oritur aér, ex aére aether, cumque eadem vicissim retro 
commeant. Quodsi ea intereunt, e quibus constat omne animal, 
nullum est animal sempiternum. XIII. Et ut baec omit- 
tamus, tamen animal nullum inveniri potest, quod neque natum 
umquam sit et semper sit futurum. Omne enim animal sensus 
habet; sentit igitur et calida et fngida et dulcia et amara, nec 
potest ullo sensu jucunda accipere, non accipere contraria; si 
igitur voluptatis sensum capit, doloris etiam capit; quod autem 
dolorem accipit, id accipiat etiam interitum necesse est; omne 
igitur animal confitendum est esse mortale. Praeterea, si quid 
est, quod nec voluptatem sentiat nec dolorem, id animal esse 
non potest; sin autem, quod animal est, id illa necesse est 
sentiat, et, quod ea sentit, non potest esse aeternum, et omne 
animal sentit; nullum igitur animal aeternum est. Praeterea 
nullum potest esse animal, in quo non et appetitio sit et dech- 
natio naturalis; appetuntur autem, quae secundum naturam 
sunt, declinantur contraria; et omne animal appetit quaedam 
et fugit à quibusdam ; quod autem refugit, id contra naturam 
est; et, quod-est contra naturam, id habet vim interimendi; 


84 omne ergo animal intereat necesse est. Innumerabilia sunt, ex 


quibus effici cogique possit nihil esse, quod sensum habeat, quin 
id intereat; etenim ea ipsa, quae sentiuntur, ut frigus, ut calor, 


1 mollis est CEV? (llis est om. V!) Oxf. B, molle est A?B*PO, mollest Αἰ, molest 
B! (see Introduction on Mss) 2 premi EPV Oxf. HCV, prami A!, 
praemi ÀA*BOBMN, comprimi ILO. pulsu Ms8 generally, impulsu ILOV Sch. 
4 praetereaque ABCPV Ozt. BT, praeterea E 4. 6 er aere ABEPY Oxf. O, 
et ex aere C, et ezaer B, et cum ez aere M Asc. Sch. 7 intereunt —constat 
HILNOG Red. edd. after Heind., intereant—constet X. BMCRV Oxf. 17 quod 
animal uss8 Or. Ba. Sch., quid animal Heind. Mu. 18 et quod ea sentit Or. 
Ba. Mu., om. CBO, et quod ea sentiat Sch. Oxf. and wss generally (judging from 
the older edd. Orelli says nothing 88 to his ABEPV). 27 ut frigus ut calor 
ut voluptas ut dolor ut cetera A?BO (ut voluptas ut dolor superscr. in B) and 
(omitting ut before voluptas) A!V Oxf., ut frigus et calor ut voluptas et dolor ut 
cetera E, ut frigus ut calor voluptas ut cetera P. 


mt 


5 


20 


LIB. III CAP. XII—XIV $$ 31—36. 13 


ut voluptas, ut dolor, ut cetera, cum amplificata sunt, interi- 
munt; nec ullum animal est sine sensu; nullum igitur animal 
aeternum est. XIV. Etenim aut simplex est natura animantis, 
ut vel terrena sit vel ignea vel animalis vel umida (quod quale 
5 sit, ne intellegi quidem potest) aut concretum ex pluribus 
naturis, quarum suum quaeque locum habeat, quo naturae vi 
feratur, alia infinum, alia summum, alia medium. Haec ad 
quoddam tempus cohaerere possunt, semper autem nullo modo 
possunt; necesse est enim in suum quaeque locum natura 
10 rapiatur. Nullum igitur animal est sempiternum. 

Sed omnia vestri, Balbe, solent ad igneam vim referre, 35 
Heraclitum, ut opinor, sequentes, quem ipsum non omnes inter- 
pretantur uno modo ; qui quoniam quid diceret intellegi noluit, 
omittamus ; vos autem ita dicitis, omnem vim esse ignem, itaque 

IS οὐ animantes, cum calor defecerit, tum interire, et in omni 
natura rerum id vivere, id vigere, quod caleat. Ego autem 
non intellego, quo modo calore exstincto corpora intereant, non 
intereant umore aut spiritu amisso, praesertim cum intereant 
etiam nimio calore. Quam ob rem id quidem commune est de 38 

20 calido; verum tamen videamus exitum. Ita vultis, opinor, 
nihil esse animale extrinsecus in natura atque mundo praeter 
ignem. Qui magis quam praeter animam, unde animantium 
quoque constet animus, ex quo anima/ dicitur? Quo modo 
autem hoc, quasi concedatur, sumitis, nihil esse animum nisi 

25 ignem ? probabilius enim videtur tale quiddam esse animum, ut 
sit ex igni atque anima temperatum. Quodsi ignis ex sese ipse 
animal est nulla se alia admiscente natura, quoniam is, cum 


1 interimunt [ABCV ]B, íinterimant MCR Oxf., intereunt EPTO. 8 aut ἃ 
in ras. B[BCE], ut PV Oxf. Β. b concretum wss8 generally Or., concreta est 
GR Heind., concreta Ba. Mu. after Dav., concretum est Sch. 7 feratur edd. 
after Lamb., efferatur usas generally. 12 non omnes—modo M88, in brackets 
Ba. (perhaps rightly), non enim omnes—modo Vahlen. 18 qui V (doubtful) 
GUM Oxf. Asc., om. ABCEPBH Ba. diceret intellegi Oxf. M, diceret quod 
intellegi XBO (quod erased in V). 14 ignem ΜΒΒ generally, igneam L Heind. 
Or. 21 nihil, nullum Red. animale Lamb. Or. Ba., animal Sch. Mu. 
MSS, exc. animali UTLO, animum Walker. ezirinsecus M88, intrinsecus Or. 
Mu. Ba. Sch. after Bouh., et sentiens Wytt. 23 animal edd. after Lescalop., 
anima Mss generally, omnia E. 24 hoc, by corr. fr. ho AV. 27 animal 
by corr. fr. anima Β. Ὁ 


14 DE NATURA DEORUM. 


inest in corporibus nostris, efficit, ut sentiamus, non potest ipse 
esse sine sensu. Rursus eadem dici possunt: quicquid est 
enim, quod sensum habeat, id necesse est sentiat et voluptatem 
et dolorem; ad quem autem dolor veniat, ad eundem etiam 
interitum venire. Ita fit, ut ne ignem quidem efficere possitis 5 
97 aeternum. | Quid enim? non isdem vobis placet omnem ignem 
pastus indigere nec permanere ullo modo posse, nisi alatur? ali 
autem solem, lunam, reliqua astra aquis, alia dulcibus, alia 
marinis? Eamque causam Cleanthes affert, 
cur se sol referat nec longius progrediatur IO 
solstitiali orbi 
itemque brumali, ne longius discedat a cibo. Hoc totum quale 
sit, mox ; nunc autem concludatur illud : quod interire possit, 
id aeternum non esse natura; ignem autem interiturum esse, 
nisi alatur; non esse igitur natura ignem sempiternum. IS 
38 XV. Qualem autem deum intellegere nos possumus nulla 
virtute praeditum ἢ | Quid enim? prudentiamne deo tribuemus, 
quae constat ex scientia rerum bonarum et malarum et nec 
bonarum nec malarum? Cui mali nihil est nec esse potest, 
quid huic opus est dilectu bonorum et malorum ? quid autem 2o 
ratione? quid intellegentia? quibus utimur ad eam rem, ut 
apertis obscura assequamur ; at obscurum deo nihil potest esse. 
Nam justitia, quae suum cuique distribuit, quid pertinet ad 
deos? hominum enim societas et communitas, ut vos dicitis, 
justitiam procreavit. "Temperantia autem constat ex praeter- 25 
mittendis voluptatibus corporis, cui si locus in caelo est, est 
etiam voluptatibus. Nam fortis deus intellegi qui potest? in 
dolore? an in labore? an in periculo? quorum deum nihil 
39 attingit. Nec ratione igitur utentem nec virtute ulla praeditum 
deum intellegere qui possumus ? 30 
Nec vero vulgi atque imperitorum inscitiam despicere pos- 


11 solstitiali [BCEPV?] Oxf., solistitiali AV! (Orelli gives instances of same 
form in other ancient uas), solisticiali B. orbi ACPV Oxf. B, orbe BEHNV 
Sch. 16 nos [ABCEP], non V Oxf. HMNR, om. CO. 19 nihil est nec 
esse, nihil esse nec esse VO, nihil esse necesse Oxf. M. 20 dilectu ABEPB 
Oxf. -, delectu CV t. 23 distribuit x88 generally Or. Sch. Mu., tribuit 
E Ba. 27 intellegi qui corr. fr. intellequi À, om. qui ΟΒΟ. 81 ínsci- 
tiam corr. fr. inscitam AV. 


———— —— — M — —— ám -0———————— 


LIB. III CAP. XIV—xvI 88 36—41. .. 15 
sum, cum ea considero, quae dicuntur & Stoicis. Sunt enim 
illa imperitorum: piscem Syri venerantur; omne fere genus 
bestiarum Aegyptii consecraverunt ; jam vero in Graecia multos 
habent ex hominibus deos, Alabandum Alabandis, Tenedii Ten- 

5 nem, Leucotheam, quae fuit Ino, et ejus Palaemonem filium 
cuncta Graecia; Herculem, Aesculapium, Tyndaridas, Romulum 
nostri aliosque complures, quos quasi novos et ascripticios cives 
in caelum receptos putant. XVI. Haec igitur indocti; quid 40 
vos philosophi? qui meliora ?* (Omitto illa; sunt enim praeclara: 

10 sit sane deus ipse mundus. Hoc credo illud esse 
sublime candens, quem invocant omnes Jovem. 


Quare igitur plures adjungimus deos? quanta autem est eorum 
multitudo! [Mihi quidem sane multi videntur.] Singulas enim 
stellas numeras deos eosque aut beluarum nomine appellas, ut 
15 Capram, ut JVepam, ut Taurum, ut Leonem, aut rerum inani- 
marum, ut Árgo, ut Aram, ut Coronam.) Sed ut haec con- 41 
cedantur, reliqua qui tandem non modo concedi, sed omnino 
intellegi possunt? Cum fruges Cererem, vinum Liberum dici- 
mus, genere nos quidem sermonis utimur usitato, sed ecquem 
20 tam amentem esse putas, qui illud, quo vescatur, deum credat 
esse? Nam quos ab hominibus pervenisse dicis ad deos, tu 
reddes rationem, quem ad modum id fieri potuerit aut cur fieri 
desierit, et ego discam libenter. Quo modo nunc quidem est, 
non video, quo pacto ille, cui *in monte Oetaeo illatae 


4 Alabandis (AXaBaróe's) Bouh. (as G in 8 50), Alabandi ws8, Alabandei 
Heind. gee Comm. Tenedii Marsus, Tenedi M88, except tenendi A'HILN. 
Tennem E Oxf.--, Tennen AB*?PV, T'enen B!CBL. ὅ Leucotheam ΒΥ], 
Leuchotheam ACE V?B, leuchoteam Oxf. 6 Asclepium ΟἹ, 8180 in 88 45, 57, 
83. 7 nostri M(X Asc., nostrum XB Oxtf. Forch. p. 52. quos, nostri 
Forch. ib. 8 quid vos philosophi, qui philosophi duos P. 11 sublime 
M88, sublimen Or. Ba. after Ritschl, see above 8 10. 18 mihi—videntur, see 
Comm. 14 numeras—appellas, numeratis—appellatis HGU, numeramus— 
appellamus Halm. eosque, easque PUTNV. lb Nepam Ursinus, lupam 
x88 generally, lupum G Red. - . inanimarum AB!V!, ínanimatarum B?V*?E 
Oxf. HLM --, animarum CB. 19 ecquem edd. after Lamb., haecquem X 
(except hecquem E) BM Oxf., eccum quem OC, dic quem ἘΝ, hic quem V, 8ee on 
I 80. 22 reddes XBHL, redde V* Oxf., reddas Sch. id [BEPV!]O, idem 
ACV? Oxf. B^. 24 Oetaeo illatae CBM, moetaeo ill, AEPV, metaeo ill. B, 
metaoemlate Oxf. (Perhaps the archetype may have had in montem Oetaeum.) 


16 DE NATURA DEORUM. 


lampades' fuerunt, ut ait Áccius, 'in domum aeternam 
patris' ex illo ardore pervenerit; quem tamen Homerus apud 
inferos conveniri facit ab Ulixe, sicut ceteros, qui excesserant 


42 vita. Quamquam, quem potissimum Herculem colamus, scire 


sane velim ; plures enim tradunt nobis ii, qui interiores scru- 
tantur et reconditas litteras: antiquissimum Jove natum, sed 
item Jove antiquissimo; (nam Joves quoque plures in priscis 
Graecorum litteris invenimus); ex eo igitur et Lysithoé est is 
Hercules, quem concertavisse cum Apolline de tripode acce- 
pimus. Alter traditur Nilo natus Aegyptius, quem aiunt Phry- 
gias litteras conscripsisse. Tertius est ex Idaeis Digitis, cui 
inferias afferunt Coi. Quartus Jovis est ef Asteriae, Latonae 
sororis, qui Tyri maxime colitur, cujus Kartbaginem filiam 
ferunt. Quintus in India, qui Belus dicitur. Sextus hic ex 
Alcmena, quem Juppiter genuit, sed tertius Juppiter, quoniam, 
ut jam docebo, plures Joves etiam accepimus. 

XXI. Dicamus igitur, Balbe, oportet contra illos etiam, qui 
hos deos ex hominum genere in caelum translatos non re, sed 
opinione esse dicunt, quos auguste omnes sancteque veneramur. 
Principio Joves tres numerant ii, qui theologi nominantur, ex 
quibus primum et secundum natos in Arcadia, alterum patre 
Aethere, ex quo etiam Proserpinam natam ferunt et Liberum, 
alterum patre Caelo, qui genuisse Minervam dicitur, quam prin- 
cipem et inventricem belli ferunt, tertium Cretensem, Saturni 
filium, eujus in illa insula sepulerum ostenditur. Διόσκουροι 
etiam apud Graios multis modis nominantur: primi tres, qui 


1 fuerint BCEV Oxf. BM Sch. Mu., fuerunt AO Or. Ba. (printed 85 part of 
quotation by edd. I have followed Ribbeck). aeternam Mss generally, 
aetheriam À. 4 vita quamquam [BCEV]BO (and with ta in ras.) A, viz 
aquam quam P, viz aliquem H, juxta aquam Ν. 8 Lysitho£ edd. after 
Creuzer, lysitho B, lysito ACPVB, lisito E Oxf. LM 4. 9 Hercules Oxt, 
[BCPV?], Herculis AV!, 12 Coi. Quartus Jac. Gronov. Ba. prob. Mu., cui 
quartus X Oxf. BH τ, quartus MCRV Or. Sch., Cretes. Quartus Dav. et 
Asteriae OO edd. after Heind., asteríae «ss generally. 18 Karthaginem [BP] 
Oxf. H, Carthaginem Δ, Cartaginem CYB-r, Kartaginem E (below 8 91 Karthag. 
[CP], Carthag. ABV, Kartag. E). 16 accepimus [CE]V? Oxf., accipimus 
ABPV! (ef. 8 47). 17 dicamus ἃ b3—revertamur ὃ 60 transposed by Ed. 
gee Comm. 18 hos ws88, eos Or. Ba. 20 ii [ACEV], hj BP. 25 Ao- 
σκουροι, Dioscuroe &, diescoure O0, dioscorce AV?M, dioscorte CEV!B Ox£., dio- 
scoree D! (-ae B?), dioscoride Y marg., dioscoridae PHLV. 


20 


LIB. III CAP. Xvi, xxt, xxt1 6$ 41, 42, 53—55. 17 


appellantur Ánactes Athenis, ex rege Jove antiquissimo et 
Proserpina nati, Tritopatreus, Eubuleus, Dionysus ; secundi Jove 
tertio nati et Leda, Castor et Pollux; terti dicuntur a non 
nullis Alco, Melampus, Eviolus, Atrei filii, qui Pelope natus 

5 fuit. Jam Musae primae quattuor Jove altero natae et..., 54 
Thelxino&, Àoede, Àrche, Melete; secundae Jove tertio et Mne- 
mosyne procreatae novem ; tertiae Piero natae et Ántiopa, quas 
Pieridas et Pierias solent poétae appellare, isdem nominibus et 
eodem numero, quo proximae superiores. Cumque tu Solem, 
ro quia solus esset, appellatum esse dicas, Soles ipsi quam multi ἃ 
theologis proferuntur! Unus eorum Jove natus, nepos Aetheris, 
alter Hyperione, tertius Vulcano, Nili filio, cujus urbem Ae- 
gyptii volunt esse eam, quae Heliopolis appellatur, quartus is, 
T*quem heroicis temporibus Ácanto Rhodi peperisse dicitur, 
15 Ialysi, Camiritinde Rhodi,T quintus, qui Colchis fertur Àeetam 

et Circam procreavisse. XXII. Vulcaniitem complures, primus 55 
Caelo natus, ex quo et Minerva Apollinem eum, cujus in tutela 


1 Anactes Mss generally, ἄνακες Swainson, Anaces Sch. Mu. after Viotorius. 
2 Tritopatreus Oxf. MRV, trito patreus X B, Tritopatores, Zagreus Hemsterhuis, 
Tritopatores, Triptolemus Rinck. Eubuleus Oxf, [ABCEP], eubulaeus V. 
Dionysus edd. after Dav., dionysius usa (with ὁ or y). ' secundi, secundi duo 
C Reg. Sch. Swainson with Dav. and Heind. 4 Alco et Melampus edd. and Mss 
generally, om. et ἃ. — Eviolus CPVMR, oviolus À, oivolos B by oorr., evio lis Ox£., 
emolus EBILV, et Emolus €, et T'molus edd. after Dav. 5 Jove altero natae 
et...Thelzinoe Aoede Ed., natae Jove altero nata Aethei xinoneoede À, n. J. a. 
n. et theizinoneoede B (ex corr.) VM, n. J. a. n. et tezimus eo ede Oxf., n. J. a. et 
theixi woe de P, nate J. a. nate et thei zinone cede CBE (except that E has, 
after 2nd nate, ethei zinoneoe de), natae J. a. Thelxinoe Aoede Heind., n. J. a. 
et Neda Thelz. Aoede Creuzer, n. J. a. et...Thelz. Aoede. Klotz, J. a. natae 
Thelx. Aoede Mu. Sch. Or. Ba. 6 Mnemosyne [BP], nemosine E Oxf. BMR --, 


nemo sine À (in ras.) CV. 7 tertiae edd. after Gronov., tertiae Jove tertio 
M88 generally. Piero, Pierio PHV. 8 Pierias C, plerias ABEB Oxf., 
proelias PO, pleridas V. 9 quo [BEP], quos ACVB Oxf. proximae 


IM Heind. Mu. after Mars. Victor. Lamb. &o. (see on 11 58), proxime or prozume 
M88 Or. Ba. Sch. 10 appellatum [ACEP], appellatus BVM Oxf. 14 quem 
[X] Oxf., cui Dav. Creuz. Swainson, qui LMCR. Acanto Rhodi, acantor 
hodi ABCV, Achanto rhodi E, acantii rhodi P, see Eng. μ88 and Comm. 16 
Ialysi cameritinder hodi 8s with slight variations, Ialysum Camirum Lindum 
Vietorius Hervag., avum lalysi Cameri et Lindi et Rhodo Mars. and (with 


Rhodi for et Rh.) Thanner., pater Ialysi Camiri et Lindi Dav. Aeetam, 
aetam ABCPV, oetam EMV. 16 Circam Μ88 generally, Circem EV, Circen 
R. 17 Apollinem eum, Apollinum is Dav. 


M. C. III. 2 


18 DE NATURA DEORUM. 


Athenas antiqui historici esse voluerunt, secundus Nilo natus, 
Phthas, αὖ Aegyptii appellant, quem custodem esse Aegypti 
volunt, tertius ex tertio Jove et Junone, qui Lemni fabricae 
iraditur praefuisse, quartus Memalio natus, qui tenuit insulas 

56 propter Siciliam, quae Vulcaniae nominabantur. Mercurius 5 
unus Caelo patre, Die matre natus, cujus obscenius excitata 
natura traditur, quod aspectu Proserpinae commotus sit, alter 
Valentis et Phoronidis filius, is qui sub terris habetur idem Tro- 
phonius, tertius Jove tertio natus et Maia, ex quo et Penelopa 
Pana natum ferunt, quartus Nilo patre, quem Aegyptii nefas τὸ 
habent nominare, quintus, quem colunt Pheneatae, qui Árgum 
dicitur interemisse ob eamque causam Aegyptum profugisse 
atque Aegyptiis leges et litteras tradidisse. Hunc Aegyptii 
Theuth appellant, eodemque nomine anni primus mensis apud 

67 eos vocatur. Aesculapiorum primus Apollinis, quem Arcades 15 
colunt, qui specillum invenisse primusque vulnus dicitur obli- 
gavisse, secundus secundi Mercurii frater ; is fulmine percussus 
dicitur humatus esse Cynosuris; tertius Arsippi et Arsinoae, 
qui primus purgationem alvi dentisque evulsionem, ut ferunt, 
invenit, cujus in Árcadia non longe a Lusio flumine sepulcrum 20 
et lucus ostenditur. XXIII. Apollinum antiquissimus is, quem 
paulo antea e Vulcano natum esse dixi, custodem Athenarum, 
alter Corybantis filius, natus in Creta, cujus de illa insula cum 
Jove ipso certamen fuisse traditur, tertius Jove tertio natus et 
Latona, quem ex Hyperboreis Delphos ferunt advenisse, quartus 25 
in Árcadia, quem Arcades Nójuov appellant, quod ab eo se leges 


1 Athenas, Athenae sunt Forch. p. 58. Nilo MRV, in Nilo ΜΒΒ generally. 
2 Phthas Gale (Iambl. Myst. vux 8), opas ABPV Oxf.-F, opos CB, opis E, 
Apis C. 4 Memalio M86 generally, see Comm. b nominantur Lamb., 
perhaps text may be due to dittogr. of ma. 8 Phoronidis P Oxf. HR, 
foronidis ABCVB t, foronidos E, Coronidis edd. after Dav. 9 Maia [CEP], 
mala, ABVB Oxf. Penelopa Pana natum ATBCEV] Oxf., Pen. natum A?THLNO, 
Penelopam natam P. 11 Argum [ATBCE]BO, argentum A!PV Oxf. HM. 
19 Aegyptum profugisse [CE]B, in Aeg. prof. Lact. 1 6, B&,, Aegyptum profuisse 
AB!V!, Aegypto praefuisse B!PV9LN--, Aegyptum praefuisse Oxf. MR. 18 
Aegyptiis corr. ex Aegyptis AV. Aegyptii [PA?], Aegypti A!BCEV. 
14 Theuth edd. (from Plato), theyn AE, thein B!PL--, theun B*, theyr CVBM, 
their CR Οχί. -, Thoyth Lact. 1.c., Theutatem Herv. 17 Mercurii A*SC[EPV], 
Mercuri A!BC!, 18 Cynosuris [BP], gynosurís ACEB Oxf., ginosuris V!M, 
cinosuris V?V. 26 Νόμιον Huet, nomionem ws8 generally. 


LIB. ΠῚ CAP. ΧΧΙ͂Ι, ΧΧΠΙῚ 8$ 556—060. 19 


ferunt accepisse. Dianae item plures, prima Jovis et Proser- 58 
pinae, quae pinnatum Cupidinem genuisse dicitur, secunda 
notior, quam Jove tertio et Latona natam accepimus, tertiae 
pater Upis traditur, Glauce mater; eam saepe Graeci Upim 
5 paterno nomine appellant. Dionysos multos habemus, primum 
Jove et Proserpina natum, secundum Nilo, qui Nysam dicitur 
interemisse, tertium Cabiro patre, eumque regem Asiae prae- 
fuisse dicunt, cui Sabazia sunt instituta, quartum Jove et Luna, 
cui s&cra Orphica putantur confici quintum Niso natum et 
ro Thyone, a quo Trieterides constitutae putantur. Venus prima 59 
Caelo et Die nata, cujus Eli delubrum vidimus, altera spuma 
procreata, ex qua et Mercuro Cupidinem secundum natum 
accepimus, tertia Jove nata et Diona, quae nupsit Vulcano, sed 
ex ea et Marte natus Anteros dicitur, quarta Syria Cyproque 
r5 concepta, quae Ástarte vocatur, quam Adonidi nupsisse proditum 
est. Minerva prima, quam Apollinis matrem supra diximus, 
secunda orta Nilo, quam Aegyptii Saitae colunt, tertia illa, 
quam & Jove generatam supra diximus, quarta Jove nata et 
Coryphe, Oceani filia, quam Arcades Κορίαν nominant ot 
20 quadrigarum inventricem ferunt, quinta Pallantis, quae patrem 
dicitur interemisse virginitatem suam violare conantem, cui 
pinnarum talaria affigunt. Cupido primus Mercurio et Diana 60 
prima natus dicitur, secundus Mercurio et Venere secunda, 
tertius, qui idem est Ánteros, Marte et Venere tertia. Atque 
25 haec quidem a/aque ejus modi ex vetere Graeciae fama collecta 
sunt, quibus intellegis resistendum esse, ne perturbentur reli- 
giones Vestri autem non modo haec non refellunt, verum 


l accepísse, accipisse BE. 8 tertiae pater—natum accepimus 8 59, om. CB. 
tertiae pater, tertia e patre E, tertia patre B?. 4 saepe Graeci, Graecí saepe 
U't Sch. 6 Nysam, see Comm. 7 Cabiro J&c. Gronov., caprio ABEPOV 
Oxf., capryo V. 8 cuí Sabazia Manut., cujus abazea AEMR Ozf. Ἐ, cujus 
abazaea BPV. 9 confici corr. ex confeci AV. Niso, Nyso Swainson. 
11 Eli delubrum B!PMV Bae., elidelubrum AV, elidulubrum Oxf., helis delubrum 
E, heli d. B*, Elide delubrum Or. Sch. Mu. 18 accepimus, accipimus P. 
14 Syria, sitia V*, sirio Oxt. Cyproque V, Creuzer, cyroque ABCPVBHO, 
tyroque E, siroque Oxf. 17 Saitae edd. afler Mars., salaetae A, saletae 
BO, salete EVMCR t, solete Oxf., saletem P. 18 a Jove ABCP, jove 
EV Oxf. Sch. 19 Kopía» Or. Ba. Mu., Corian AB*CEVBMR, Coriam Oxf, 4- 
Bah. 24 qui idem est odd. after Dav., quidem est was. 25 aliaque edd. 
after Dav., atque V Oxf. MOR t, et B?, om. AB!CEPBH 4, cf. 8 62 p. 24. 


2—2 


20 DE NATURA DEORUM. 


etiam confirmant interpretando, quorsum quicque pertineat. 
Sed eo jam, unde huc digressi sumus, revertamur. 


48 — XVII. Quando enim me in hunc locum deduxit oratio, 


docebo meliora me didicisse de colendis dis immortalibus jure 
pontificio et more majorum capedunculis iis, quas Numa nobis 
reliquit, de quibus in illa aureola oratiuncula dicit Laelius, 
quam rationibus Stoicorum. Si enim vos sequar, dic, quid ei 
respondeam, qui me sic roget: Si di sunt ἐδβύϊ, suntne etiam 
Nymphae deae? Si Nymphae, Panisci etiam et Satyr. Hi 
autem non sunt ; ne Nymphae [deae] quidem igitur. At earum 
templa sunt publice vota et dedicata. Ne ceteri quidem ergo 
di, quorum templa sunt dedicata. Age porro, Jovem et Nep- 
tunum deum numeras; ergo etiam Orcus, frater eorum, deus, 
et ili, qui fluere apud inferos dicuntur, Acheron, Cocytus, 


44 Pyriphlegethon, tum Charon, tum Cerberus di putandi. At id 


quidem repudiandum. Ne Orcus quidem igitur. Quid dicitis 
ergo de fratribus? Haec Carneades aiebat, non ut deos tolleret 
(quid enim philosopho minus conveniens ?), sed ut Stoicos nihil 
de dis explicare convinceret; itaque insequebatur. Quid enim! 
alebat, Si hi fratres sunt in numero deorum, num de patre 
eorum Saturno negari potest, quem vulgo maxime colunt ad 
occidentem ? Qui &i est deus, patrem quoque ejus Caelum esse 
deum confitendum est. Quod si ita est, Caeli quoque parentes 
di habendi sunt, Áether et Dies, eorumque fratres et sorores, 
qui a genealogis antiquis sic nominantur, Amor, Dolus, Morbus, 
Metus, Labor, Invidentia, Fatum, Senectus, Mors, Tenebrae, 
Miseria, Querella, Gratia, Fraus, Pertinacia, Parcae, Hesperides, 
Somnia,quos omnes Erebo et Nocte natos ferunt. Aut igitur haec 

8 quando ením, 8ee on p. 16 1. 17. D iis O odd., his BUTIL, is N, om. 
ACEPV Oxf. BH4. 8 isti Ed., om. ass and edd., see Comm. 9 Pa- 
nisci AYBPV Oxf. MO, Panes CEBC. et om. VTM Oxf. 10 deae quidem 
ABCPV Ozxf.-, quidem E Allen Or. Ba. Sich. (deae in brackets Mu.), quidem 
deae HG-- Heind., deae I Aso. 18 deum ΜΒΒ generally, before Jovem IL 
(should it come after Jovem ?), deos OG Reg. Heind. Swainson. 15 Pyri- 
phlegethon X. BNO Oxf., δὲν: Phleg. GH Asc. Mars. Heind. 17 aiebat B*[P]O. 
agebat B! &nd wss generally, see below 1. 20 in English ss. 21 negari x88 
generally, id negari HG and three of Moser. (Has id been lost between num and 
de in previous line ?) 2b morbus metus Ed., morbus cod. Buslid. (Gited by 


Gronov.) Or. Ba., metus NORV,U Sch. Mu., modus ABCEPV!BHILO, motus V* Oxf. 
MV. 


LIB. III CAP. XXIII, xvir, xvilI 88 60, 43—47. 21 


monstra probanda sunt aut prima illatollenda. XVIII. Quid? 45 
Apollinem, Vuleanum, Mercurium, ceteros deos esse dices, de 
Hercule, Aesculapio, Libero, Castore, Polluce dubitabis? At 
hi quidem coluntur aeque atque illi, apud quosdam etiam multo 
5 magis. Ergo hi di sunt habendi mortalibus nati matribus? 

Quid? Aristaeus, qui olivae dicitur inventor, Apollinis filius, 
Theseus Neptuni, reliqui, quorum patres di, non erunt in deorum 
numero ? Quid, quorum matres ? Opinor, etiam magis. Ut enim 
jure civili, qui est matre libera, liber est, item jure naturae, qui 

10 dea matre est, deus sit necesse est. Itaque Achillem Astypa- 
laeenses insulani sanctissime colunt; qui si deus est, et Orpheus 
et, Rhesus di sunt, Musa matre nati, nisi forte maritimae nuptiae 
terrenis anteponuntur. Si hi di non sunt, quia nusquam colun- 
tur, quo modo illi sunt? "Vide igitur, ne virtutibus hominum 46 

r5 istà honores habeantur, non immortalitatibus ; quod tu quoque, 
Balbe, visus es dicere. Quo modo autem potes, si Latonam 
deam putas, Hecatam non putare, quae matre Asteria est, 
sorore Latonae?  Àn haec quoque dea est? vidimus enim ejus 
aras delubraque in Graecia. Sin haec dea est, cur non Eu- 

20 menides? Quae si deae sunt, quarum οὗ Áthenis fanum est et 
apud nos, ut ego interpretor, lucus Furinae, Furiae deae sunt, 
speculatrices, credo, et vindices facinorum et sceleris. Quodsi 47 
tales di sunt, ut rebus humanis intersint, Natio quoque dea 
putanda est, cui, cum fana circumimus in agro Ardeati, rem 


6 qlivae ΜΒΒ generally, olive AO, olivi conj. Olivetus. 7 Theseus Cod. 
Med. of Dav., Theseus qui A'BCEPV?B F , Theseusque V! Oxf. R, Theseus quid A?. 
9 jure edd. after Walker, in jure Ms8. 10 dea matre [CP]A?B!YV? Oxf., 
deae matre V! and probably A!B!, dea e E. Astypalaeenses Dav., astipa- 
linses BE, astipalenses 0, astypalisnse AP, astypalis ἃ se O, astypalis non 
se B, astipallisnse V (with n erased), astipalinse Oxtf. 11 sanctissime 
colunt BCB Oxf. and (with erasion of one letter before col.) V, sanctissimü 
ecolunt À, sanctissimum colunt ETHLVO, sanctissimae colunt P. 12 et 
Rhesus [BEP], et hesus ACV!B, et Theseus V? Oxf. MNCRV. maritimae BCE, 
maritumae AV, maritum hae P. 15 honores [CV] Oxf., honoris ABEP. 
immortalitatibus wss generally, immortalibus A!LNVO. 17 Hecatam [P], 
haecatam ABOCV, heccatam Oxf., hecatem EM 4 . 19 cur non Eumenides— 
Furiae deae sunt x58 Sich. Mu., Madv. followed by Or. Ba. omits quae δὲ deae 
sunt (20) and Furiae (21), see Comm. 20 fanum [BP]V? Oxf., fanus ACV!B, 
Jannus E (arch. prob. fanü st). 21 lucus [AB*EV] Oxf., locus CB, lucos PO, 
locos L. Furinae erased in B. 92 sceleris us8, scelerum G Heind. Sch, 


99 DE NATURA DEORUM. 


divinam facere solemus ; quae quia partus matronarum tueatur, 
ὃ nascentibus Natio nominata est. Ea si de& est, di omnes illi, 
qui commemorabantur a te, Honos, Fides, Mens, Concordia, 
ergo etiam Spes, Moneta omniaque, quae cogitatione nobismet 
ipsi possumus fingere. Quod si veri simile non est, ne illud 
quidem est, haec unde fluxerunt. XIX. Quid autem dicis, si 
di sunt illi quos colimus et accepimus, cur non eodem in 
genere Serapim lIsimque numeremus? quod si facimus, cur 
barbarorum deos repudiemus? Boves igitur et equos, ibes, 
accipitres, aspidas, crocodilos, pisces, canes, lupos, faeles, multas 
praeterea beluas in deorum numerum reponemus. Quae si 
48 rejicimus, illa quoque, unde haec nata sunt, rejiciemus. Quid 
deinde? Ino dea ducetur et Leucothea & Graecis, ἃ nobis 
Matuta dicetur, cum sit Cadmi filia, Circe autem et Pasiphaé 
et ÀÁeeta e Perseide, Oceani filia, natt, patre Sole, in deorum 
numero non habebuntur? quamquam Circeen quoque coloni 
nostri Circeienses religiose colunt. Ergo hanc deam duces? 
quid Medeae respondebis, quae duobus d?s avis, Sole et Oceano, 
Aeeta patre, matre Idyia procreata est? quid hujus Absyrto 
fratri; qui est apud Pacuvium Aegialeus? sed illud nomen 
veterum litteris usitatius. Qui si di non sunt, vereor, quid 


49 agat Ino; haec enim omnia ex eodem fonte fluxerunt. An 


Ámphiaraus erit deus et Trophonius? Nostri quidem publicani, 


1 tueatur B* [ACPV], tuetur B!E. 4 omniaque quae [BEPV] Oxf. Ο, 
omnia quaeque AC (of. 8 18). b ipsi edd. after Dav., ípsis X Oxf, B^. 
7 accepimus NVO RBed., accipimus X. Oxf. of. 88 42, 59. in Mss generally, 
om. EHMRV, before eodem Oxt. 9 et equos M88 generally, etquos ΑἹ, equos 
Heind. Forchhammer p. 80. ibes V3, ibis B, ibi AEV!B, ibi C. 10 
accipitres in ras. V, accipitros AP. aspidas, aspides C. crocodilos B, 
cerocodillos ACEV!B, crocodrillos V*O, corcodrillos P, cocodillos Oxf. see 11 124. 
11 numerum X BM -- , numero HILN Oxf. 12 rejicimus Ed., rejiciamus ΜΒΒ 
and edd., see Comm. 18 ducetur ACV!B, dicetur BEPV? Oxf. -. 14 
Pasiphae et Aeeta e Perseide edd., pasiphae et eae e perside ACV, pasipheae et 
heae e perside B, pasipha et eace perside Oxf., pasiphe et eae perside B, pasiphe 
et ee e perside E, pasiphe et etae eperside P. 15 filia nati edd. after Sch., 
filiae natae M88 generally, see Comm. 16 Cíircen [PV] Oxtf., cíircem ABCEBMON 
(Circam above 8 54). 17 Circeienees edd., círcienses ARV Oxf., cercienses 
COPVB!BGQ, cercenses B?, circenses E. duces ΑἹ, ducis BYCEV!B, dices B$, 
dicis A?PV? Oxf. -. 18 duobus dís Ed. after Allen, duobus edd. &nd wss. 
19 Aeeta patre matre Idyia b of Moser's Mss edd. after Camerar, et a patre 
matri dyla M88 generally. Absyrto, absyrtio M88 generally. 


LIB. III CAP. XVIUI—xXx 88 47—51. 29 


cum essent agri in Boeotia deorum immortalium excepti lege 
censoria, negabant immortales esse ullos, qui aliquando homines 
fuissent. Sed si sunt hi di, est certe Erechtheus, cujus Athenis 
et delubrum vidimus et sacerdotem. Quem si deum facimus, 
5 quid aut de Codro dubitare possumus aut de ceteris, qui pug- 
nantes pro patriae libertate ceciderunt ? quod si probabile non 
est, ne illa quidem superiora, unde haec manant, probanda sunt. 
Atque in plerisque civitatibus intellegi potest augendae virtutis 50 
gratia, quo libentius rei publicae causa periculum adiret optimus 
ro quisque, virorum fortium memoriam honore deorum immorta- 
lium consecratam. ΟἿ eam enim ipsam causam Erechtheus 
Athenis filiaeque ejus in numero deorum sunt; itemque Leo 
natarum est delubrum Athenis, quod Λεωκόριον, 1d, est Leonati- 
cum, nominatur. Alabandenses quidem sanctius Alabandum 
rg colunt, a quo est urbs illa condita, quam quemquam nobilium 
deorum; apud quos non inurbane Stratonicus, ut multa, cum 
quidam ei molestus Alabandum deum esse confirmaret, Hercu- 
lem negaret: ' Ergo', inquit, * mihi Alabandus, tibi Hercules sit 
iratus!" XX. llla autem, Balbe, quae tu a caelo astrisque 51 
20 ducebas, quam longe serpant, non vides? Solem deum esse 
Lunamque, quorum alterum Apollinem Graeci, alteram Dianam 
putant. Quodsi Luna dea est, ergo etiam Lucifer ceteraeque 
errantes numerum deorum obtinebunt; igitur etiam inerrantes. 
Cur autem Arqui species non in deorum numero reponatur! 
25 est enim pulcher; et ob eam causam, quia speciem habeat 
admirabilem, Thaumante dicitur Iris esse nata. Cujus si divina 


2 ullos, illos P. 8 sunt hi di BE, sunt di ΑἹ, sunt id V!, sunt ii di C, 
hi sunt di ῬΌΥ, sunt hii di A?, sunt hi dii V3, Erechtheus [CP], erectheus 
AB, eratheus V Oxf., eritheus ETV. 8 augendae, acuendae Lact. 1 15. 
12 füliaeque BPV?A3, iliaeque Al, illiaeque CV!, illi aeque B, filie eque Oxf. 
Leo natarum Lamb., Leonaticum ws88 generally, with obelus Or. Ba., Leontidum 
V, Sch., Leoidum Wyi. 18 Λεωκόριον, in Latin letters wss and edd. id 
est Leonaticum nominatur Ed., nominatur uss and edd. 14 Alabandenses 
[C]V* Oxf. MB, alabandensis ABP, alabandenshis V!, alabandensus E, cf. $ 89. 
24 Arqui A!PV!OR, arcui B Oxf. , arcuís Charisius p. 117. 16 (Keil), arcus A3V?H -, 
arci CE Priscian v1 14. 74, arei B. reponatur, ponatur Oharis. ]. c. 
925 causam quia speciem V, edd. after Lamb., speciem quia causam M88. — habeat 
uns Mu., habet Or. Ba. Sch. after Ernesti. 26 Iris edd. after Ant. Augus- 
tinus, om. uss. nata ws8 generally (but À has last letter *in ras."), natus 
9G Asc, 


94. DE NATURA DEORUM. 


natura est, quid facies nubibus? Arcus enim ipse e nubibus 
efficitur quodam modo coloratis; quarum una etiam Centauros 
peperisse dicitur. Quodsi nubes rettuleris in deos, referendae 
certe erunt tempestates, quae populi Romani ritibus consecratae 
sunt. Ergo imbres, nimbi, procellae, turbines di putandi 
Nostri quidem duces mare ingredientes immolare hostiam flucti- 


52 bus consuerunt. Jam si est Ceres a gerendo (ita enim dicebas), 


terra ipsa dea est et ita habetur; quae est enim alia Tellus? 
Sin terra, mare etiam, quem Neptunum esse dicebas; ergo et 
flumina et fontes. Itaque et Fontis delubrum Maso ex Corsica 
dedicavit, et in augurum precatione Tiüberinum, Spinonem, 
Almonem, Nodinum, alia propinquorum fluminum nomina vide- 
mus. Ergo hoc aut in immensum serpet, aut nihil horum 
recipiemus, nec illa infinita ratio superstitionis probabitur. 
Nihil ergo horum probandum est. 

XXIV. Num censes igitur subtiliore ratione opus esse ad 
haec refellenda? Nam mentem, fidem, spem, virtutem, hono- 
rem, victoriam, salutem, concordiam ceteraque ejus modi rerum 
vim habere videmus, non deorum. Aut enim in nobismet 
insunt ipsis, ut mens, ut spes, ut fides, ut virtus, ut concordia, 
aut optandae nobis sunt, ut honos, ut salus, ut victoria; quarum 
rerum utilitatem video, video etiam consecrata simulacra ; 
quare autem in iis vis deorum insit, tum intellegam, cum cog- 
novero. Quo in genere vel maxime est fortuna numeranda, 
quam nemo ab inconstantia et temeritate sejunget, quae digna 


62 certe non sunt deo. Jam vero quid vos illa delectat explicatio 


fabularum et enodatio nominum?  Exsectum a fiho Caelum, 
vinctum itidem a filio Saturnum, haec et alia generis ejusdem 
ita defenditis, ut ii, qui ista finxerunt, non modo non insani, 


2 coloratis edd. after Dav., coloratus ws8. 7 consuerunt, consueverunt 
EHLN Bch. jam [B]P, tam CEVBHM, tum Α in ras. 9 mare BGH, 
mater ACEPVBM Oxf. 4-. 10 Maso edd. after Ant. Augustinus, Marso wss 
generally. 19 Almonem edd. after Ursinus, anemonem ΜΒΒ generally, ani- 
enem C*R Lamb. Swainson. 18 horum CEV?BMO, honorum ABV!, bonorum 
P. 18 ejus modi M88 generally, hujus m. BIL -. 19 aut enim [ABCE] 
Oxf. V3, autem enim PV!. 21 ut salus ut [X], salus H Oxf. 22 utili- 
tatem video video [X] edd. after Victorius, utilitate video MORV Oxf. 28 in 
iis OV Or. Ba. Mu,, ín his BEP Sch. 26 erplicatio [BEP]V*MO Oxf., 
ezxplacatio À 'in ras! V!, explanatio CB. 


IO 


15 


LIB. ΠῚ CAP. XX, XXIV, XXV 88 51, 52, 61—64. 95 


sed etiam fuisse sapientes videantur. In enodandis autem 
nominibus, quod miserandum sit, laboratis. Saturnus, quia se 
Saturat annis, Mavors, quia magna vertit, Minerva, quia minuit 
aut quia minatur, Venus, quia venit ad omnia, Ceres a gerendo. 

5 Quam periculosa consuetudo! In multis enim nominibus haere- 
bitis. Quid Vejovi facies, quid Vulcano ? quamquam, quoniam 
Neptunum a nando appellatum putas, nullum erit nomen, quod 
non possis una littera explicare unde ductum sit; in quo quidem 
magis tu mihi natare visus es quam ipse Neptunus. Magnam 603 

ro molestiam suscepit et minime necessariam primus Zeno, post 
Cleanthes, deinde Chrysippus, commenticiarum fabularum red- 
dere rationem, vocabulorumque, cur quicque ita appellatum sit, 
causas explicare. Quod cum facitis, illud profecto confitemini, 
longe aliter se rem habere, atque hominum opinio sit; eos enim, 

r5 qui di appellantur, rerum naturas esse, non figuras deorum. 
XXV. Qui tantus error fuit, ut perniciosis etiam rebus non 
modo nomen deorum tribueretur, sed etiam sacra constitueren- 
tur. Febris enim fanum in Palatio et Orbonae ad aedem Larum 
et aram Malae Fortunae Esquiliis consecratam videmus. Omnis θά 

20 igitur talis à philosophia pellatur error, ut, cum de dis immor- 
talibus disputemus, dicamus indigna naturis immortalibus; de - 
quibus habeo ipse quid sentiam, non habeo autem quid tibi 
assentiar. Neptunum esse dicis animum cum intellegentia per 
mare pertinentem, idem de Cerere. Istam autem intellegen- 


8 vertit, vortit Sch. Swainson. 12 vocabulorumque O Heind. Swainson, 
vocabulorum u88 and edd. quicque ER, quidque B5, quique AB!'UPVBML 
Oxf. -- Sch. Swainson, quisque HTO. appellatum sit [ABCE]B, appellatus 


sit PLNO, sit appellatus H, appellati sint € Sch. Swainson, appellati sit 't'V, 
appellanti sint V*, appellantur sit V!, appellant cum sit Oxf., appellantur unde 
sit M, appellatur unde sit R. 17 modo Red. N, solum 0, om. Μ88 generally. 
18 et Orbonae ad ed. Bonon. 1494, et wss, ad Swainson, see Comm, 19 Es- 
quiliis [POR, exquiliis ABCEV Oxf. HLMO. 20 a philosophia pellatur Oxf. 
M, a philosophi a pellatur V!, a philosophis appellatur V*, α philosophi appellatur 
B'CB, a philosophis appellatur EPHL--, a filosofiappellatur À, philosophia 
appellatur B3, a. phil. aspell. Heind. Kayser. 21 dicamus indigna naturis 
Or. Ba. Sch. after Madv., dicaliíusu ignais ACPV!, dicali usu ignais Oxf., dicali 
usu ignaris IL, dícali usu igna his B, dic alio usu igneis V*N, dicamus dignais de 
dis E, dicamus digna dis B, dicamus indigna iis Mu. (Fleckeis. Jb. 1864 p. 185). 
22 quid —Qquid us8, quod —quod edd. after Ernesti, see Comm, 29 per mare 
[BPVA?) Oxf., permanere CEB and probably A!. 


26 DE NATURA DEORUM. 


tiam aut maris aut terrae non modo comprehendere animo, sed 
ne suspicione quidem possum attingere. ltaque aliunde mihi 
quaerendum est, ut et esse deos, et quales sint di, discere 
possim ; quales tu eos esse vis... 

65 . Videamus ea, quae sequuntur: primum deorumne provi- 
dentia mundus regatur, deinde consulantne di rebus humanis. 
Haec enim mihi ex tua partitione restant duo; de quibus, si 
vobis videtur, accuratius disserendum puto. Mihi vero, inquit 
Velleius, valde videtur; nam et majora exspecto et iis, quae 
dicta sunt, vehementer assentior. Tum Balbus: Interpellare 
te, inquit, Cotta, nolo, sed sumemus tempus aliud; efficiam 
profecto, ut fateare. Sed... 

Nequaquam istuc istac ibit; magna inest certatio. 


Nam ut ego illis supplicarem tanta blandiloquentia, 
ni ob rem? 


68 XXVL  Parumne ratiocinari videtur et sibi ipsa nefariam 
pestem machinari? Illud vero quam callida ratione! 


Qui volt esse, quod volt, ita dat se res, ut operam dabit. 


Qui est versus omnium seminator malorum. 


Ille traversa mente mi hodie tradidit repagula, 
quibus ego iram omnem recludam atque illi perniciem dabo, 
mihi maerores, illi luctum, exitium illi, exilium mihi. 


-Hanc videlicet rationem, quam vos divino beneficio homini 
67 solum tributam dicitis, bestiae non habent. Videsne igitur, 


1 comprendere AP. 8 ut et esse MO Aso., et ut esse ABCEVB Oxf, ut 
esse P. 4 Madvig fills up the lacuna (unmarked in wss) with non esse scio, 
Heind. reads quoniam quales tu eos esse vis, agnoscere non possum. b deor. 
umne providentia V? Oxf., deorum prudentia ABCEPV!, 6 consulantne di 
OCBO, consulantne de ABEPV!TO, consulantne V? Oxf. M -- Sch. 9 iis OV 
Or. Ba. Mu., his B!'EP Sch., is A. 12 sed nequaquam without lacuna wss. 
18 istac ibit EP, is tacebit CO, his tacebit B, isthac ibit H, ista ibit Α and (with 
erasure after a) B (with isthaec in same writing on marg.) V, ista haec ibique 
Oxf., istaec ibit MV. 14 illis, illi Mu. after Ribbeck. 15 ni ob rem Ed,, 
ni orbem V, niobem AEC?B, niobe B, in jovem ΟἹ, an iobem PM, anioben Oxf., an 
Niobe IL -- , om. G edd., Medea Kindervater, an Medea S'waingon. 18 esse 
[PV], om. ABCEB-. ita dat—dabit, ut dat operam res ita se dabit L. 
Müller. dat se res, dant se res ei Ribbeck, dabit sese res (om. esse) Halm. 
20 mi hodie Oxf., mihi hodie XBH 4. 21 perniciem or pernitiem B8 
generally, permiciem V!, permitiem Ribbeck p. ix (8ee Lewis and Bbort s. v.). 
22 exitium [BEV?] M Asc., exitum ACPV!B Oxf. τ. 


LIB. III CAP. XXV—XxxvII 88 64—00. 27 


quanto munere deorum simus affecti? Atque eadem Medea 
patrem patriamque fugiens : 
postquam pater 
appropinquat jamque paene ut comprehendatur parat, 
5 puerum interea obtruncat membraque articulatim dividit 
perque agros passim dispergit corpus; id ea gratia, 
ut, dum nati dissipatos artus captaret parens, 
ipsa interea effugeret, illum ut maeror tardaret sequi, 
sibi salutem ut familiari pareret parricidio. 


το Huic ut scelus, sic ne ratio quidem defuit. Quid? ille funestas 68 
epulas fratri comparans nonne versat huc et illuc cogitatione 
rationem ? 


Major mihi moles, najus miscendumst malum, 
qui illius acerbum cor contundam et comprimam. 


15 XXVII. Nec tamen ille ipse est praetereundus, 


qui non s&t habuit conjugem illexe in stuprum, 
de quo recte et verissime loquitur Átreus: 


..quod re in summa summum es8e arbitror 
piaclum, matres coinquinari regias, 
20 contaminari stirpem admisceri genus. 


At id ipsum quam callide, qui regnum adulterio quaereret : 


Adde, inquit, huc, quod mihi portento caelestum pater 
prodigium misit, regni stabilimen mei, 
agnum inter pecudes aurea clarum coma, 
25 quem clam Thyestem clepere ausum esse e regia, 
qua in re adjutricem conjugem cepit sibi. 


Videturne summa improbitate usus non sine summa esse 09 
ratione? Nec vero scaena solum referta est his sceleribus, 


1 Medea, media B!V Oxt. 8 postquam, posquam Α Ba. (referring to 
Ritschl Rhein. Mus. vi1 671; see Munro on Lucr. 1v 1186). 18 míscendumst 
edd. , miscendum est 1488. 18 re in Mss generally, in re Sch. 19 piaclum 
Eà. after Allen, periclum ACPV edd., periculum BE. coinquinari [BOEPV?] 
Oxf., quoinquinari AV!, quo inquinari B, cónquinari Ἡ Ribbeck (of. Lachm. in 


Lucr. p. 185). regias ABCEP, regiam V (before erasure) Oxf. MR. 
20 admisceri M88. ac misceri edd. after Ribbeck. 21 at A*B*V*(CP] Oxf., ad 
AI!BIEV!HLC. 29 adde Ribbeck Mu., addo w88 Or. Ba. Sch. 25 quem 


clam Thyestem AGUTR Heind. Or. Ba., quem clari Th. H, quendam Th. B (ex 
corr.) CBMO, quem dant hyestem V Oxf., quem dant Th. E, quem cleanthyestem 
P, quondam ΤᾺ. Nonius p. 20 Sch. Mu. 26 qua Α (after erasion), a qua 
EKHM 4 , aqua Oxf. BOEPV., cepit [EPV], caepit C, coepit B, 


ΝΕ ΝΕ 


98 DE NATURA DEORUM. 


sed multo vita communis paene majoribus. Sentit domus unius 
cujusque, sentit forum, sentit curia, Campus, socii, provinciae, 
ut, quem ad modum ratione recte fiat, sic ratione peccetur, 
alterumque et ἃ paucis et raro, alterum et saepe et & plurimis, 
ut satius fuerit nullam omnino nobis a dis immortalibus datam 
esse rationem quam tanta cum pernicie datam. Ut vinum 
aegrotis, quia prodest raro, nocet saepissime, melius est non 
adhibere omnino quam spe dubiae salutis in apertam perniciem 
incurrere, sic haud scio an melius fuerit humano generi motum 
istum celerem cogitationis, acumen, sollertiam, quam rationem 
vocamus, quoniam pestifera est multis, admodum paucis saluta- 
ris, non dari omnino quam tam munifice et tam large dari. 


70 Quam ob rem si mens voluntasque divina idcirco consuluit 


hominibus, quod iis est largita rationem, iis solis consuluit, quos 
bona ratione donavit, quos videmus, si modo ulli sunt, esse per- 
paucos Non placet autem paucis a dis immortalibus esse con- 
sultum ; sequitur ergo, ut nemini consultum sit. 

XXVIII. Huic loco sic soletis occurrere: non idcirco non 
optime nobis a dis esse provisum, quod multi eorum beneficio 
perverse uterentur; etiam patrimoniis multos male uti, nec ob 
eam causam eos beneficium a patribus nullum habere. Quis- 
quam istuc negat? aut quae est in collatione ista similitudo ? 
Nec enim Herculi nocere Deianira voluit, cum ei tunicam san- 


4 saepe edd. after Manut.,semper 58. 11 est Sch. Or. Ba. Mu., sint A*BEPV!, 
sit CA*V? Oxf. Mus., sunt G Heind. salutaris X, salutaria B*HG Heind. 
14 est largita, largita est Sch. “ 1 ulli sunt esse E, ulli sint esse ABCV Oxf., 
ullis interesse PL. 21 quisquam istuc CBH, quisquas istuc BP (geo Introd. 
on M88), quisquamne ístuc V (ex corr.) Oxf., quid istud E, quisquam juste À 
(juste in ras. later hand). 23 On the order of the clauses from Nec enim 
io subesset (p. 29 1. 16) see Comm. The arrangement there proposed is as follows : 
Non enim, ut patrimonium relinquitur, síc ratio est homini beneficio deorum data. 
Quid enim potius hominibus dedissent, si iis nocere voluissent ? [They could not 
have given ignorantly, as men do.] Multi enim et, cum obesse vellent, profuerunt 
et, cum prodesse, obfuerunt. | Nec enim Herculi nocere Deianira voluit, cum ei 
tunicam sanguine Centauri tinctam dedit, nec prodesse Pheraeo Jasoni is, qui 
gladio vomicam ejus aperuit, quam sanare medici non potuerant. Ita non fit ez 
eo, quod. datur, ut voluntas ejus, qui dederit, appareat, mec, si is, qui accepit, 
bene utitur, idcirco is, qui dedit, amice dedit. Injustitiae autem, intemperantiae, 
timiditatis quae semina essent, si his vitiis ratio mon subesset ? Quae enim 
libido, quae avaritia, quod facinus aut suscipitur nisi consilio capto aut sine 
animi motu et cogitatione, id est ratione, perficitur? Nam omnis opinio ratio 


20 


^ 


"eT 


cw ov 


LIB. III CAP. XXVII—XXIX 85 69—73. 29 


guine Centauri tinctam dedit, nec prodesse Pheraeo Jasoni is, 
qui gladio vomicam ejus aperuit, quam sanare medici non 
potuerant. Multi enim et, cum obesse vellent, profuerunt et, 
cum prodesse, obfuerunt. Ita non fit ex eo, quod datur, ut 
5 voluntas ejus, qui dederit, appareat, nec, si is, qui accepit, bene 
utitur, idcirco is, qui dedit, amice dedit. Quae enim libido, 
quae avaritia, quod facinus aut suscipitur nisi consilio capto aut 
sine animi motu et cogitatione, id est ratione, perficitur? Nam 
omnis opinio ratio est, et quidem bona ratio, si vera, mala 
10 autem, si falsa est opinio. Sed & deo tantum rationem habe- 
mus, si modo habemus, bonam autem rationem aut non bonam 
& nobis. Non enim, ut patrimonium relinquitur, sic ratio est 
homini beneficio deorum data. Quid enim potius hominibus 
dedissent, si lis nocere voluissent?  Injustitiae autem, intem- 
rs perantiae, timiditatis quae semina essent, si his vitiis ratio non 
subesset ? 

XXIX. Medea modo et Átreus commemorabantur a nobis, 
heroicae personae, inita subductaque ratione nefaria scelera 
meditantes. Quid? levitates comicae parumne semper in ra- 

20 tione versantur? parumne subtiliter disputat ille in Eunucho ? 


Quid igitur faciam ]/?...... 
Exclusit, revocat; redeam?! non, si me obsecret. 


Ille vero in Synephebis Academicorum more contra communem 
opinionem non dubitat pugnare ratione, qui 'in amore summo 
25 summaque inopia suave esse' dicit 


parentem habere avarum, illepidum, in liberos 
difficilem, qui te nec amet nec studeat tui. 


Atque huic incredibili sententiae ratiunculas suggerit : 


aut tu illum fructu fallas aut per litteras 
30 avertas aliquod nomen aut per servolum 


est, et quidem bona ratio, si vera, mala autem, si falsa est opinio. Sed a deo 
tantum rationem habemus, δὲ modo habemus, bonam autem rationem aut non bonam 
a nobis. 28 cum eí ΜΒΒ generally, cui CB. 

1. Jasoni is qui [ABCP] Ozxf., jasonis qui EV. 7 aut suscipitur, suscipi- 
tur Boh. 14 dedissent, dii dedissent B. 15 si his [BEP], ei is AVI, εἰ 
tis ΟΥ̓. 17 Medea [X] Oxf. 0, media VLN, see ὃ 67. commemoraban- 
tur [A], commemorabatur BOEPV Oxf. 19 comícae, comice CV. semper 
ues 86... Mu., saepe Or. Ba. after Madv. see Comm. 27 nec amet BPA?V? 
Oxf., necari et CEV!B and probably A!, 28 incredibili, incredibilis A. 


71 


72 


73 


90 DE NATURA DEORUM. 


percutias pavidum, postremo a parco patre 
quod sumas, quanto dissipes libentius! 


Idemque facilem et liberalem patrem incommodum esse amanti 
filio disputat, 
quem neque quo pacto fallam neque ut inde auferam, 
nec quem dolum ad eum aut machinam commoliar, 


Scio quicquam ; ita omnes meos dolos, fallacias, 
praesirigias praestrinxit commoditas patris. 


Quid ergo? isti doli, quid ? machinae, quid ? fallaciae praestri- 
giaeque, num sine ratione esse potuerunt?  O praeclarum 
munus deorum ! ut Phormio possit dicere: 


Cedo senem; jam instructa sunt mi in corde consilia omnia, 


74 XXX. Sed exeamus e theatro, veniamus in forum. Sessum it 


praetor. Quid ut judicetur? Qui tabularium incenderit. Quod 
facinus occultius? Id se Q. Sogjus, splendidus eques Romanus 
ex agro Piceno, fecisse confessus est. Qui transscripserit tabulas 
publicas. Id quoque L. Alenus fecit, cum chirographum sex 
primorum imitatus est. Quid hoc homine sollertius? —Cog- 
nosce alias quaestiones, auri Tolossani, conjurationis Jugurthinae. 
Repete superiora, Tubuli de pecunia capta ob rem judicandam ; 
posteriora, de incestu rogatione Peducaea. 'Tum haec cotidiana, 
8icae, venena, peculatus, testamentorum etiam lege nova quaes- 
tiones. Inde illa actio: OPE CONSILIOQUE TUO FURTUM AIO 
FACTUM ESSE; inde tot judicia de fide mala, tutelae, mandati, 


2 dissipes CEB--, diesipis ABPV!, dissipas V* Oxf. -- Boh. b neque ut 
inde Buslid. Sch. Or. Ba., neque unde ACEPB , neque tinde V!, ne quid inde B, 
neque quid inde V* Oxf. OR, nec quid inde V Mu. (who refers to his Pros. Plaut. 
p. 851) Bibbeck Frag. p. 09? (who erroneously cites Sch. for this reading). 
8 praestrigias Sch. Mu. Ribbeck (see next line)  praestigias wss8 Or. Ba. 
9 praestrigiaeque V, praestigiaeque other Mss Or. Ba. 12 cedo [BCEP] 
Oxf., caedo AV. mi in [C], mihi in ABEPV. 18 it praetor Lamb. (ex 
Cod. Memmiano), ἐξέ praecor AC, ite precor BPV Oxf.--, ita precor EL, item 
precor B. 15 id se Sch. Ba. Mu. after Dav. (cf. idque below ὃ 88), ad se 
AEV Ozf. B--, at see BCP Or., at id se Schütz. Q. Sosius [CP], quintus 
Sosius ABEVB. 17 L. Alenus [ABEP], lalenus CB, 1. aienus V Oxf. MO. 
22 sicae, sica B. venena M88 generally, Forch. p. 24, veneni O Reg. Moser'a 
O edd. after Dav., 800 Comm. 24 mala tutelae BO, mala tutele O, mala at 
utile PV, mala tot utiles E, mala tam utiles Oxf., m. tam utile M, m. tum tutelae 
BR, fidem alatat utile À, allata tutelae B. 


LIB, III CAP. XXIX—Xxx1 $8 783—706. 31 


pro socio, fiduciae, reliqua, quae ex empto aut vendito aut con- 
ducto aut locato contra fidem fiunt; inde judicium publicum rei 
privatae lege Plaetoria; inde everriculum malitiarum omnium, 
judicium de dolo malo, quod C. Aquilhus, familiaris noster, 
5 protulit; quem dolum idem Aquillius tum teneri putat, cum 
aliud sit simulatum, aliud actum. Hanc igitur tantam a dis 
immortalibus arbitramur malorum sementim esse factam? Si 
enim rationem hominibus di dederunt, malitiam dederunt; est 
enim malitia versuta et fallax ratio nocendi; idem etiam di 
10 fraudem dederunt, facinus ceteraque, quorum nihil nec suscipi 
sine ratione nec effici potest. 'Utinam' igitur, ut illa anus 
optat, 
ne in nemore Pelio securibus 
o&aesa accedisset abiegna ad terram trabes, 


I5 Sic istam calliditatem hominibus di ne dedissent! qua perpauci 
bene utuntur, qui tamen ipsi saepe a male utentibus opprimun- 
tur, innumerabiles autem improbe utuntur, ut donum hoc 
divinum rationis et consilu ad fraudem hominibus, non ad 
bonitatem impertitum esse videatur. 

20 | XXXI. Sed urgetis identidem hominum esse istam culpam, 
non deorum; ut si medicus gravitatem morbi, gubernator vim 
tempestatis accuset; etsi hi quidem homunculi, (sed tamen 
ridiculi: quis enim te adhibuisset, dixerit quispiam, si ista non 
essent?) contra deum licet disputare liberius. In hominum 

25 vitiis ais esse culpam. Eam dedisses hominibus rationem, quae 
vitia culpamque excluderet. Ubi igitur locus fuit errori deo- 


1 conducto Oxf., conduto AV. B Plaetoria edd. after Heind., laetoría 
BPV, letoria ACBLM --, latoria Oxf., lotoria E, lectoría NV -. 7 sementim 
ABCB, sementem PY Bch., sementum Εἰ. 9 ratio nocendi, nocendi ratio U'* Sch. 
14 caesa accedisset Ribbeck frag. p. ix, Vahlen Enn. p. 194, Weidner on Cic. 
Invent. 1 91, caesae accídissent ACPVBO Oxf. Mu. (but in 1884 he gives in 
Herenn. τὶ 22 8 84 caesa accedisset), caese accidissent B! (B3 has cecíd.), cese ceci- 
dissent E (in Fat. 8D all wss have caesae, V has accedissent, A! cecaedíssent, 
AB cecídissent, but B has ce in ras. ; in Herenn. all give caesae with or without 
diphthongs, H has accedissent, B accidissent, &he rest cecidissent), caesa acci- 
disset Varro L. L. vxx 88, Priscian vrt 8. 41 (where the best μ88 have accedisset) 
Heind. Or. Ba. Sch. L. Müller (Enn. p. 144), caesa cecidisset Ago. Herv. Lamb. 
abiegna Asc. V, Varro &oc. as above, abiegnae MRVO, abigne X, abiegne by oorr. 
B, ab igne Oxf. BO. 22 etsi hi [BPV] Oxf. M, et sibi ACB, etsi E. 25 
dedisses Oxf. BO [ACPV)], dedisse B (before erasure) EH. 


75 


39 : DE NATURA DEORUM. 


rum? Nam patrimonia spe bene tradendi relinquimus, qua 
possumus falli; deus falli qui potuit? An ut Sol, in currum 
cum Phaéthontem filium sustulit, aut Neptunus, cum Theseus 
Hippolytum perdidit, cum ter optandi 8 Neptuno patre habu- 

77 isset potestatem ?  Poétarum ista sunt, nos autem philosophi 5 
esse volumus, rerum auctores, non fabularum. Atque hi tamen 
ipsi di poétici si scissent perniciosa fore illa filiis, peccasse in 
beneficio putarentur. Ut, si verum est, quod Aristo Chius 
dicere solebat, nocere audientibus philosophos iis, qui bene dicta 
male interpretarentur—posse enim asotos ex Aristippi, acerbos 1o 

- e Zenonis schola exire—, prorsus, si, qui audierunt, vitiosi essent 
discessuri, quod perverse philosophorum disputationem interpre- 
tarentur, tacere praestaret philosophos quam iis, qui se audis- 

78 sent, nocere; sic, si homines rationem bono consilio ἃ dis 
immortalibus datam in fraudem malitiamque convertunt, non 15 
dari illam quam dari humano generi melius fuit. Ut, si medi- 
cus sciat eum aegrotum, qui jussüs sit vinum sumere, meracius 
sumpturum statimque periturum, magna sit in culpa; sic vestra 
ista providentia reprehendenda, quae rationem dederit iis, quos 
Sclerit ea perverse et improbe usuros. Nisi forte dicitis eam 20 
nescisse. Utinam quidem! Sed non audebitis. Non enim 
ignoro, quanti ejus nomen putetis. 

79 — XXXII. Sed hic quidem locus concludi jam potest. Nam 
si stultitia consensu omnium philosophorum majus est malum, 
quam si omnia mala et fortunae et corporis ex altera parte 25 
ponantur, sapientiam autem nemo assequitur, in summis malis 
omnes sumus, quibus vos optime consultum a dis immortalibus 
dicitis. Nam ut nihil interest, utrum nemo valeat, an nemo 
possit valere, sic non intellego, quid intersit, utrum nemo sit 
Sapiens, an nemo esse possit. AÁc nos quidem nimis multa de 3o 


8 cum M88 generally, in ras. À, quom V!. 8 ut Dav. Or. Ba, et ss Bch. Mu. 


verum est Ms8 Sch. Mu, verum esset Or. Ba. after Madv. 10 acerbos e 
[CEP], accerboe e ABV, accerbo seu B, acerbose Oxt. O. 11 si qui audierunt 
—interpretarentur, om. Or. Ba. after Madv. see Comm. 12 philosophorum 
—Qqui se, om. CB (from homoeoteleuton). disputationem wss8, disputationes 
Sch. 18 philosophos O L&mb. Sch. Ba., philosophis 88 Or. Mu. see Comm. 
16 illam [ABCE]O, aliam PVB Oxf. 19 reprehendenda Oxf., repraendenda 
À (which also has compraendere in 8 21), reprendenda V. 22 nomen M88, 


numen Bch. after Dav. 


LIB. III CAP. XXXI—xxxilII $6 76—81. 99 


re apertissima. Telamo autem uno versu locum totum conficit, 
cur di homines neglegant : 


Nam si curent, bene bonis sit, male malis; quod nunc abest. 


Debebant illi quidem omnes bonos efficere, siquidem hominum 
5 generi consulebant. Sin id minus, bonis quidem certe consu- 80 
lere debebant. Cur igitur duo Scipiones, fortissimos et optimos 
viros, in Hispania Poenus oppressit ? cur Maximus extulit filium 
consularem ? cur Marcellum Hannibal interemit ? cur Paulum 
Cannae sustulerunt? cur Poenorum crudelitati Reguli corpus 
10 est praebitum ? cur Áfricanum domestici parietes non texerunt ? 
Sed haec vetera et alia permulta; propiora videamus, Cur 
avunculus meus, vir innocentissimus idemque doctissimus, P. 
Rutilius, in exilio est? cur sodalis meus interfectus domi suae, 
Drusus? cur temperantiae prudentiaeque specimen ante simu- 
r5 ]lacrum Vestae pontifex maximus est Q. Scaevola trucidatus? 
cur ante etiam tot civitatis principes ἃ Cinna interempti? cur 
omnium perfidiosissimus, C. Marius, Q. Catulum, praestantis- 
sima dignitate virum, mori potuit jubere? Dies deficiat, si 81 
velim numerare, quibus bonis male evenerit, nec minus, si com- 
20 memorem, quibus improbis optime. Cur enim Marius tam 
feliciter septimum consul domi suae senex est mortuus( cur 
omnium crudelissimus tam diu Cinna regnavit? At dedit 
poenas XXXIII. Prohiberi melius fuit impedirique, ne tot 
summos viros interficeret, quam ipsum aliquando poenas dare. 
25 Summo cruciatu supplicioque Q. Varius, homo importunissi- 
mus, periit; si, quia Drusum ferro, Metellum veneno sustulerat, 
illos conservari melius fuit quam poenas sceleris Varium pen- 
dere. Duodequadraginta annos Dionysius tyrannus fuit opu- 


1 conficit cur di [ABEP], conficitur di V!, conficit utrum di V? Oxf. V, conficit ut 
di CB. 6 duo Scipiones, duos cipiones À, duo sippiones ΟἹ, duo sipiones B, duos 
Scipiones CE Oxf,--. — 9 Reguli, reguilis ΑἹ, reguilis V1, 11 propiora [CEP] 
Oxf. O0, propriora ABV!, 15 est Q. Scaevola [ABPY?] Oxf., est que scevola 
C, est quae sc. B, est p.scevola V!, est scevola E. 18 deficiat [ABEPV] Oxf. H, 
deficiet CUTBLNO. 19 numerare, enumerare Ern. prob. Mu. si com- 
memorem, siccommemorem AEV!, commemorem Oxf. 21 septimum [ΑΒ] 
Oxf. M, septimus CEB, septies PV?HIN . 26 si AV!, se Bl, sed B?HLR 4, 
sic CEV?BMV Oxf. 28 annos Dionysius tyrannus, D. t. annos M88 generally 
(V with ἃ mark denoting transposition). 


M, C, III. 3 


o4 DE NATURA DEORUM. 


82 lentissimae et beatissimae civitatis; quam multos ante hunc in 


ipso Graeciae flore Pisistratus! At Phalaris, at Apollodorus 
poenas sustulit. Multis quidem ante cruciatis et necatis. Et 
praedones multi saepe poenas dant, nec tamen possumus dicere 
non plures captivos acerbe quam praedones necatos. Ana- 
xarchum Democriteum a Cyprio tyranno excarnificatum accepi- 
mus, Zenonem Eleae in tormentis necatum. Quid dicam de 
Socrate, cujus morti illacerimari soleo Platonem legens? Videsne 
igitur deorum judicio, si vident res humanas, discrimen esse 


83sublatum? XXXIV. Diogenes quidem Cynicus dicere solebat 


Harpalum, qui temporibus illis praedo felix habebatur, contra 
deos testimonium dicere, quod in illa fortuna tam diu viveret. 
Dionysius, de quo ante dixi, cum fanum Proserpinae Locris 
expilavisset, navigabat Syracusas; isque cum secundissimo 
vento cursum teneret, ridens 'Videtisne', inquit, *amici, 
quam bona a dis immortalibus navigatio sacrilegis 
detur?' Idque homo acutus cum bene planeque percepisset, 
in eadem sententia perseverabat. Qui cum ad Peloponnesum 
classem appulisset et in fanum venisset Jovis Olympii, aureum 
ei detraxit amiculum grandi pondere, quo Jovem ornarat e 
manubiis Karthaginiensium tyrannus Gelo, atque in eo etiam 
cavillatus est aestate grave esse aureum amiculum, hieme frigi- 
dum, eique laneum pallium injecit, cum id esse ad omne anni 
tempus diceret. Idemque Aesculapii Epidauri barbam auream 


1 multos, multas CEP. 8 sustulit, luit Cobet p. 468. et praedones 
M88, etiam pr. Ba. after Heind, 8 soleo Platonem Oxf. O, soleo 1. Platonem 
ABV. 11 feliz BO, filia ACEPV, fulia Oxf. M, filica B, infeliz panphilia 
N Red., in pamphylia Gruter's Pal. 4, ín. Pamphylia felix Heind., in silva C 
BReg., summus UHR -4- , nobilis Madv. ap. Forch. p. 80. 18 Dionysius—nolle 
sumere (p. 35, 1. 9) copied in Val. Max. 1 1 extr. 8. 14 Syracusas, seracusaa 
AV!, siracusas Oxf. 17 idque Lamb., atque ACEPV Mus. Oxf., atqui B. 
18 qui cum ad B*V? Oxf. MO, qui quod ad A? (a for ad A!) B!CPV!B, quid quod 
cum ad E. 19 classem [BCPV] Oxf., classum A, castrum classem E, om. Ὁ. 
21 manubiis [BE]C?, manubiis is APH, manubiis iis V, manibiis Cl, manibus 
INU. Gelo ABCEVO, gelu P, Hiero GUIV. 22 grave [C], gravem 
ABEPY Oxf. BHV -- (see 8 10). 24 tempus ABCPV!HBI Forch. p. 28, with 
aptum before ad omne V?*UM Oxf. Mu. Sch., tempus apte E, tempus aptius T, 
tempus aptum Ba. Or. (comparing Val. Max. 1.6., Lact. r1 4). Aesculapii 
[EPV], aesculapi A!BB, asclepii Οἱ, aesculapio C*. Epidauri ws8 generally, 
epidaurei N, epidaurii & Forch. p. 58, epidaurio C by corr. 


LIB.III CAP. XXXIII—XXxxv δῷ 82--- 85. 35 


demi jussit; neque enim convenire barbatum esse filium, cum 

in omnibus fanis pater imberbis esset. Etiam mensas argenteas 84 
de omnibus delubris jussit auferri, in quibus cum more veteris 
Graeciae inscriptum esset BONORUM DEORUM, uti se eorum 
5 bonitate velle dicebat. Idem Victoriolas aureas et pateras 
coronasque, quae simulacrorum porrectis manibus sustinebantur, 
sine dubitatione tollebat eaque se accipere, non auferre dicebat ; 
esse enim stultitiam, a quibus bona precaremur, ab iis porrigen- 
tibus et dantibus nolle sumere. Eundemque ferunt haec, quae 
10 dixi, sublata de fanis in forum protulisse et per praeconem ven- 
didisse exactaque pecunia edixisse, ut, quod quisque a sacris 
baberet, id ante diem certam in suum quicque fanum referret. 
Ita ad impietatem in deos in homines adjunxit injuriam. 
XXXV. Hunc igitur nec Olympius Juppiter fulmine percussit 
15 nec Aesculapius misero diuturnoque morbo tabescentem intere- 
mit, atque in suo lectulo mortuus, u£ tyrannidis fabula magnifi- 
cum haberet exitum, in - Typanidis 1- rogum illatus est eamque 
potestatem, quam ipse per scelus erat nanctus, quasi justam et 

legitimam hereditatis loco filio tradidit. Invita in hoc loco 85 
20 versatur oratio; videtur enim auctoritatem afferre peccandi; 
recte videretur, nisi et virtutis et vitiorum sine ulla divina 
ratione grave ipsius conscientiae pondus esset, qua sublata 
jacent omnia. ὕ enim nec domus nec res publica ratione 
quadam et disciplina dissignata videatur, si in e& nec recto 


2 esset etiam edd. after Gulielmius, esset jam wss, esset idem Sch. 8 cum 
Red. N edd. after Madv. (Fin. 11 65), quod ΜΒΒ generally, cf. p. 84, 1l. 18 above. 
6 coronasque quae V?ORV Ox£., coronas quae BC? (o, quem C!), coronasque AEP. 
7 eaque, easque Val. Max. 11 pecunia edizisse EV Oxf., pecuniae dixisse B!, 
pecunia dixisse AB?^CPBHLO. a sacris ACEPV Oxf. Sch. Mu., sacri B Or. Ba., 
ez sacris Heind. 12 quicque ABV?, quidque V!, quanque C, quique EPB, 
quodque RV, quisque Oxf. 18 impietatem V? Oxf. [ACEP], impletatem B!V!, 
impleta temeritate B?, impletam B. 14 fulmine Oxf., flumine A1V!. 16 at- 
que, atqui À!B! Cod. Buslid. ut tyrannidis fabula magnificum haberet exitum 
in Typanidis rogum Ed., in typanidis rogum AEPVM and (reading tip. for typ.) 
Oxf., in tyrannidis rogum B Pal. 8 Moser's DH Victorius Herv., ín timpanidis 
rogum C and B (reading tymp. for timp.), in timp. rogo O, vitimpanitis rogo Reg., 
ri tympanitidis rogo Meyer, et impunitus rogo Bch., in ttypanidis rogum Or. 
Mu, ín [tyrannidis] rogum Ba. (taking tyr. 88 ἃ gloss on potestatis), ut ait 
Tímaeus (or Tímonides) rogo Fórtsch (referring to Plut. Dion.p.974). 21 recte 
XB Oxf. τ Or. Ba. Mu., et recte UMRV Sch. 24 díssignata AB Mu., desig- 
nata w$s generally, Sch. Or. Ba. 


9—2 


96 DE NATURA DEORUM. 


factis praemia extent ulla nec supplicia peecatis, sic mundi 
divina [in homines] moderatio profecto nulla est, si in ea discri- 
men nullum est bonorum et malorum. 

88 — At enim minora di neglegunt neque agellos singulorum nec 
viticulas persequuntur nec, si uredo aut grando cuipiam nocuit, 5 
id Jovi animadvertendum fuit ; ne in regnis quidem reges omnia 
minima curant; sic enim dicitis. Quasi ego paulo ante de 
fundo Formiano P. Rutilii sim questus, non de amissa salute. 
XXXVI. Atque hoc quidem omnes mortales sic habent, exter- 
nas commoditates, vineta, segetes, oliveta, ubertatem frugum et 10 
fructuum, omnem denique commoditatem  prosperitatemque 
vitae & dis se habere; virtutem autem nemo umquam acceptam 

87 deo rettulit. Nimirum recte; propter virtutem enim jure lau- 
damur et in virtute recte gloriamur; quod non contingeret, si 
id donum a deo, non a nobis haberemus. Αὖ vero aut honoribus 15 
aucti aut re familiari, aut si aliud quippiam nacti sumus fortuiti 
boni aut depulimus mali, tum dis gratias agimus, tum nihil 
nostrae laudi assumptum arbitramur. Num quis, quod bonus 
vir esset, gratias dis egit umquam ? at quod dives, quod hono- 
ratus, quod incolumis. Jovemque optimum et maximum ob 2o 
eas res appellant, non quod nos justos, temperatos, sapientes 

88 efficiat, sed quod salvos, incolumes, opulentos, copiosos. Neque 
Herculi quisquam decumam vovit umquam, si sapiens factus 
esset. Quamquam Pythagoras cum in geometria quiddam novi 
invenisset, Musis bovem immolasse dicitur; sed id quidem non 25 
credo, quoniam ille ne Apollini quidem Delio hostiam immolare 
voluit, ne aram sanguine aspergeret. Ad rem autem ut redeam, 
judicium hoc omnium mortalium est, fortunam a deo petendam, 

& Se ipso sumendam esse sapientiam. Quamvis licet Menti 
delubra et Virtuti et Fidei consecremus, tamen haec in nobis 3o 
lpsis sita videmus ; Spei, Salutis, Opis, Victoriae facultas a dis 
expetenda est. Improborum igitur prosperitates secundaeque 
res redarguunt, ut Diogenes dicebat, vim omnem deorum ac 


2 in homines us8, bracketed by edd. after Bouh. 5 cuipiam CB Or. Ba., 
quipiam A!B, quippiam A?V Oxf. Sch. Mu. 8 P. Rutilii sim A (sim in ras.) 
[P], protulissem CEB, p. rutilium Oxf., p. rutili sim BVM. 9 atque, atqui B?. 
25 immolasse PV Sch. Mu., immolavisse ABOEB Oxf. Or. Ba. 91 ipsis sita 
A3, ipei síta ΑἹ, ipsis ita BOEPVB Oxf. 4. 


LIB. III CAP. XXXv—xxxvilI $8 85—91. 97 


potestatem. XXXVII. At non numquam bonos exitus habent 89 
boni Eos quidem arripimus attribuimusque sine ulla ratione 
dis immortalibus. Αὐ Diagoras cum Samothracam venisset, 
ἄθεος ille qui dicitur, atque ei quidam amicus * Tu, qui deos 
5putas humana neglegere, nonne animadvertis ex tot 
tabulis pictis, quam multi votis vim tempestatis effu- 
gerint in portumque salvi pervenerint?', *Ita fit', in- 
quit; “1111 enim nusquam picti sunt, qui naufragia fece- 
runt in marique perierunt. Idemque, cum ei naviganti 
10 vectores adversa tempestate timidi et perterriti dicerent non 
injuria sibi illud accidere, qui illum in eandem navem recepis- 
sent, ostendit iis in eodem cursu multas alias laborantes quae- 
sivitque, num etiam in iis navibus Diagoram vehi crederent. 
Sic enim res se habet, ut ad prosperam adversamve fortunam, 
r5 qualis sis aut quem ad modum vixeris, nihil intersit, Non 90 
animadvertunt, inquit, omnia di, ne reges quidem. Quid est 
simile? Reges enim si scientes praetermittunt, magna culpa 
est; XXXVIII. at deo ne excusatio quidem est insclentiae. 
Quem vos praeclare defenditis, cum dicitis eam vim deorum 
20 esse, ut, etiamsi quis morte poenas sceleris effugerit, expe- 
tantur eae poenae a liberis, a nepotibus, à posteris. O miram 
aequitatem deorum!  Ferretne civitas ullà latorem istius modi 
legis, ut condemnaretur filius aut nepos, si pater aut avus 
deliquisset ? 
25 Quinam Tantalidarum internecioni modus 


paretur? aut quaenam umquam ob mortem Myrtili 
poenis luendis dabitur satias supplici? 


Utrum poétae Stoicos depravarint, an Stoici poétis dederint 91 
auctoritatem, non facile dixerim ; portenta enim ab utrisque et 
30 flagitia dicuntur. Neque enim, quem Hipponactis iambus 


2 arripimus A! VIBCEPBO, ascribimus A?V? Oxf. MNRV. 8 Samothracam 
ABCV!B, samothracum P, samothraciam V? Oxf.--, somotraciam E. 4 ἄθεος 
Manut. Mu., atheus wss generally, Or. Ba., atheos ch. amicus om. ΑἹ, in 
brackets Or. Ba. 6 multi [ABEV?] Oxf., multis CPV! BLO. 14 res se, 
86 res Sch. 21 a nepotibus [EPV]O, ac nep. ABCBR Oxf. a posteris 
[ACEP]B!V!B, ac post. B'V?CRV Oxf. 22 civitas ulla, ulla civitas Sch. 
25 internecioni BC?EPVBR Sch. Mu., internicioni ἃ Or. Ba., interlectioni C! 
internectioni Oxf. V. 27 satias AYBVIL, satietas ASCEV?BHO. 


a8 DE NATURA DEORUM. 


laeserat, aut qui erat Árchilochi versu vulneratus, a deo immis- 
sum dolorem, non conceptum a se ipso, continebat; nec, cum 
Aegisthi libidinem aut cum Paridis videmus, ἃ deo causam 
requirimus, cum culpae paene vocem audiamus; nec ego multo- 
rum aegrorum salutem non ab Hippocrate potius quam ab 5 
Aesculapio datam judico, nec Lacedaemoniorum disciplinam 
dicam umquam ab Apolline potius Spartae quam & Lycurgo 
datam, Critolaus, inquam, evertit Corinthum, Karthaginem Has- 
drubal. Hi duo illos oculos orae maritimae effoderunt, non iratus 

92 aliqui, quem omnino irasci posse negatis, deus. XXXIX. At 
subvenire certe potuit et conservare urbes tantas atque tales; 
vos enim ipsi dicere soletis nihil esse, quod deus efficere 
non possit, et quidem sine labore ullo; ut enim hominum 
membra nulla contentione mente ipsa ac voluntate move- 
antur, sic numine deorum omnia fingi, moveri mutarique posse. 15 
Neque id dicitis superstitiose atque aniliter, sed physica con- 
Stantique ratione; materiam enim rerum, ex qua et in qua 
omnia sint, totam esse flexibilem et commutabilem, ut nihil sit, 
quod non ex ea quamvis subito fingi convertique possit; ejus 
autem universae fictricem et moderatricem divinam esse provi- 2o 
dentiam; hanc igitur, quocumque se moveat, efficere posse, 
quicquid velit. Itaque aut nescit, quid possit, aut neglegit res 

93 humanas aut, quid sit optimum, non potest judicare. 'Non 
curat singulos homines'. Non mirum: ne civitates quidem. 
Non eas? ne nationes quidem et gentes. Quodsi has etiam 25 
contemnet, quid mirum est omne ab ea genus humanum esse 
contemptum ? Sed quo modo idem dicitis non omnia deos 
persequi, idem vultis ἃ dis immortalibus hominibus disperüri 
ac dividi somnia? Idcirco haec tecum, quia vestra est de 
somniorum veritate sententia. Atque idem etiam vota suscipi 30 
dicitis oportere. Nempe singuli vovent, audit igitur mens 


μή 


o 


8 Karthaginem see above ὃ 42. 9 Hasdrubal MB--, Asdrubal XB, 
10 aliqui [ABCEV!], alicui PV*UTMV Oxf., aliquis HR. deus Lamb. with 
Reg. and Fa. of Moser, deum wss generally. 17 materiam [BP], materia 
ACEVB Oxf. 21 hanc V* Oxf. [P], haec ABCEV!HBO. 22 neglegit, 
neclegit À (&nd above 8 89). 24 ne civitates edd., nec civitates wes. 2b non 
eas? M88 Bch. Or. Ba., non modo eas Mu., sí non eas Madv. 29 dividi 
somnia [ABCEP], dividis omnia V!, dividi omnia V?MNORVH. 


LIB. III CAP. XXXVIII—XL SS 91—95. 39 


divina etiam de singulis. Videtis ergo non esse eam tam occu- 
patam, quam putabatis? Fac esse distentam, caelum versan- 
tem, terram tuentem, maria moderantem ; cur tam multos deos 
nihil agere et cessare patitur? cur non rebus humanis aliquos 
5 otiosos deos praeficit, qui a te, Balbe, innumerabiles explicati 
sunt? Haec fere dicere habui de natura deorum, non ut eam 
tolerem, sed ut intellegeretis, quam esset obscura et quam 
difficiles explicatus haberet. 
XL. Quae cum dixisset, Cotta finem. Lucilius autem, 
10 Vehementius, inquit, Cotta, tu quidem invectus es in eam 
Stoicorum rationem, quae de providentia deorum ab illis sanc- 
tissime et providentissime constituta est, Sed quoniam adves- 
perascit, dabis nobis diem aliquem, ut contra ista dicamus. 
Est enim mihi tecum pro aris et focis certamen et pro deorum 
15 templis atque delubris proque urbis muris, quos vos, pontifices, 
sanctos esse dicitis diligentiusque urbem religione quam ipsis 
moenibus cingitis; quae deseri ἃ me, dum quidem spirare 
potero, nefas judico. Tum Cotta: Ego vero et opto redargui 
me, Balbe, et ea, quae disputavi, disserere malui quam judicare 
20 et facile me a te vinci posse certo scio. Quippe, inquit Velleius, 
qui etiam somnia putet ad nos mitti ab Jove, quae ipsa tamen 
tam levia non sunt, quam est Stoicorum de natura deorum 
oratio. Haec cum essent dicta, ita discessimus, ut Velleio 
Cottae disputatio verior, mihi Balbi ad veritatis similitudinem 
25 videretur esse propensior. 


6 ut, uti B. 10 in eam CE, ineram (with r erased) Α, in eram BP 
(supersc. istam) V!, ín meram V? Oxf MRV, in aream istam I, ín aeram istam L. 
12 providentissime [ACPV], prudentissime BE. 


94 


95 


FRAGMENTA. 
EX LIBRO DE NATURA DEORUM TERTIO. 


1. Lactant. Inst. Div. 11 8. 2. Intellegebat Cicero falsa esse, 
quae homines adorarent. Nam cum multa dixisset, quae ad 
eversionem, religionum. valerent, ait tamen non esse illa vulgo 
disputanda, ne susceptas publice religiones disputatio talis 
exstinguat. 

2. Lactant. Imst. Div. 11 8. 10. Cicero de natura deorum 
disputans sic ait: Primum igitur non est probabile eam ma- 
teriam rerum, unde orta sunt omnia, esse divina providentia 
effectam, sed habere et habuisse vim et naturam suam. Ut 
igitur faber, cum quid aedificaturus est, non ipse facit ma- 
teriam, sed ea utitur, quae sit parata, fictorque item cera, sic 
isti providentiae divinae materiam praesto esse oportuit, non 
quam ipse faceret, sed quam haberet paratam. Quodsi non est 
à deo materia facta, ne terra quidem et aqua et aér et ignis a 
deo factus est. 

3. Maii vett. interpr. Virg. p. 45 ed. Med....apud Cicero- 
nem de natura deorum LT, uli de Cleomene Lacedaemonio. 


4. Diomedes 1 p. 313. 10 Keil. Cicero de deorum natura 
tertio - homines omnibus bestiis antecedunt. 


EX LIBRIS INCERTIS. 


9. Serv. ad. Verg. Aen. uut 284. Tullius tn libro de natura 
deorum tria milia annorum dizit magnum annum tenere, 


6. Serv.ad Verg. Aen. r11 600. Cicero spiritabile dézit £n 
libris de deorum natura. 


7. Serv. ad. Verg. Aen. V1 894. Per portam corneam oculi 
significantur, qui et cornei sunt et duriores ceteris membris ; nam 
frigus non sentiunt, sicut. etiam Cicero dixit in. libris de natura 
deorum. 

1.17. LT, 0 Mai, understanding it to mean Liber Tertius, but he is doubtful 
whether it should not be read IT (for item). Keil (Probi in Verg. Buc. et Georg. 
Comm. p. 95) has no doubt that IT is the true reading. As it is difficult to see 
the appropriateness of ítem, I should rather conjecture the numeral zr or rr. 
Or. Ba. and Mu. read IT without remark, 

l. 22. spiritabile, spiritale Thilo &nd Hagen. 


I5 


20 


COLLATIONS OF ENGLISH MSS. 


[Reprinted from Vol. II.] 


Ás in my former volume, I have printed in full Mr Swainson's 
collation of the Burney xs (B), but have only given selected readings 
from his other collations, with occasional additions from my own 
inspection of the Museum ass. I have also given the more important 
readings for O U and Y collated by myself, and & full collation of 
the Merton Ms (called *Oxf. o! in the former volume, here simply 
*Oxf^). I have further compared any readings of Orelli's or 
Heindorfs wss which, without being of sufficient importance to 
print under the text, were yet of interest as throwing light on the 
relation between different Mss, e.g. between B and Orelli's C, 
between Cod. Glog. (G) &nd H, Cod. Red. and N, above all between 
Oxf. and Orellis V. In all such cases I have printed the reference 
to the foreign Ms in square brackets. For the sake of convenience 
I subjoin an explanation of symbols. 


Burney ΜΒ no. 148, of the 13th century. 

Harleian us 2465, late 15th cent. 

Harl. xs 2511, 15th cent. 

Harl. «s 4662, late 15th cent. 

Harl. «s 5114, latter part of 15th cent. 

Additional xss 11932, middle of 15th cent. 

Additional «ss 19586, end of 14th cent. 

Cambridge ws 790 Dd. xri. 2, 15th cent. 

Roman edition of 1471. | 

Venice edition of 1471. "V. Corrections in the Grylls copy. 
Codex Uffenbachianus, 15th cent., belonging to S. Allen, Esq. 
Another 15th century codex belonging to Mr Allen. 

The Merton Ms of the 12th cent. 


BOOK III. 


l IL inquit] inquid B generally [Orelli's ΑἸ]. te] a te B. factu] LMO, 

9 factum BCV Oxf., fatu N. jocundus]) Oxf. Ὁ [Orelli's CE] igitur] R, 

8 igitur ego BHCV. me] om. Oxf. Sic] Lambinus, sine B, sum HT, sed V,, 
$i Oxf. L others. tecum] tectum Oxf. Qui] Quis H. Quia 
mihi] quoniam mihi Oxf£., Quam mich O, quam mihi U, inquit Cotta adds R. 
subeat] sibi habeat HLT. usum nullum habere] BM, nullum usum habere 

4 HN, usum habere nullum IL. parum] LO, parua Oxf. BMCV, text V,. &in] 
BO, si C Oxf. causa) causam B, after refeilendi C. 


5 II. me] dicam add HR. caerimonias] cerimonias V, om. Oxf. sem- 
per] om. UT. Ti.) Manutius, om. Z, t. O. Coruncanium] L, quorum 
canium B, Coruncanum O, Conuncanum RY. P. ...P.] uel...uel RV. aut 
docti] aut om. ΟὟ. C. Laelium] M, C. lelium OV, glelium B. in sacra] 
£n om. B. in auspicia] in om. RV [Orelli's B, in ospícia Or.'s AV!]. prae- 
dictionis] Oxf., praedicationis B. monstris] Oxf., monitis MCR [Or.'s V in 
marg.] Sibyllae] Sibillae BC. haruspicesve] haur. B [Or.'a C], aruspi- 
cinae suae H. ego] OM Oxf., ergo B. nullam umquam] numquam ullam 
Ut. auspiciis] hausp. B [Or.'s C]. constitutis] institutis LUT. potu- 

G isset] IV, potuissent BEHLMNOCR Oxf. UT. nunc ergo] LM Ox£., nunc igitur 


N, ergo (omitting nunc) O, ergo nunc CU, nunc ego Walker from Lactantius. 
reddita] redditam B. 


ΠῚ. fuit divisio tua] tua divisio fuit Oxf. ut] igitur ut Oxf. tia] 

7 his RVU Oxf. quicque] quidque B, quidem R. id est] idem Ozxt. 
erui] CO, ezuri BLM Oxf., exire HNRV, eximi or erui "alii" in Davies's note. 
ipsum] om. CVT, rest. Vj. quod) qui Oxf. maiorum] malorum B. 
cur a] cura Oxf. sic] eit Oxf. ad hanc] hanc ὉΎ. et integrum 
8 discipulum] inquit et i. d. LV, inquit discipulum εἰ integrum ΟὟ. egone] 
ego nec Oxt. quod] Oxtf. Z, except quid IV. perspicuum in istam 
partem] Oxf. Z, except perspicuum in hanc. partem I, and in istam...quod esset om. 


COLLATIONS OF ENGLISH MSS. 43 


L. esset] Ox£. [Ora BV?], et B (Or-.'s CE], est H [Or.'s AV!]. perspi- 
cuum] conspicuum IUT. posses] LO Oxf., possis BH, posse V. onerare] 
honorare H, conuenire I, honerare L, orare N. hoc idem] hoc quidem Oxt. 
ut] before potui om. Oxf. qui id] quod BMOC Oxf. U, quid V, text V,. 
altero coniveam] altero Ο, altero tantum I, altero tantum contuear V, altero 
contuer] N, altero contineat Oxf., altero contm Y, altero th OL, altero contuear 
others. assequi] asse qui Oxf. possim] possem HU. 


IV. — est evidens] evidens est Oxt. argumentari soleo perspicuitas] om. B. Q 
elevatur] B, leuatur UTOMRV Oxf. [Or.'s BV?]. contuereris UHMCRV Oxf., 
contueres B, contuleris I, contueris OLY, me tueris N. confidebas] O, consyder- 
abas V, considerabas ΟὟ, confydebas V,. velles] O Ernesti, uelis Z Oxf. UT. 
voluisti] voluistis Oxf. sat] BOML [Or.'s X], satis HCRV. cum tua 10 
ratione contendere] quam tuam rationem contemnere H [Orelli's P]. dubiam 
facis] facis Oxf. regantur] regerentur HT. candens] Oxf. OM, cadens BN. 
eos] om. C. grave] O Oxf., gravem [Or.'s AV!], see 8 83. videbatur] 11 
uidetur Oxf. C, text ΟἹ, cotidie] quotidie HRV. opinione] opinionem 
Oxt. dicatis] judicatis U'. 


V. praesentes] LMBO, praesertis Oxf. Vatinius] uatienus BMCRUT, 

uagiens H, uacienus V. Sagram] M, Sacram BOT, sectam L, sagaram U. tu] 
om. Oxf. id est] uel B. eos tu] M, eosque tuque Oxf., eos tuque B, eos- 
que tu Ὁ. cantheriis] [Or.'s BP], canteriis BEMV Oxf. [Or.'s ACEV], 
cauteriis R.. albis] M Oxf., alius B, ab his LO. homini] hominum B. 
silice] scilice B, scilicet Ox. Regillum] religium Oxf. [regilium Or.'s APV]. 
credis esse] Oxf., credidisse BHLOUT. — mavis] maius UBHV, text Vy. — probari] 12 
approbari H. Tyndaridae] tandaridae B, tindari defuerunt Ox. equitare] 
quitare B, aequitate H, equitate Oxt. proferas) Oxf., prosperas B, conferas H. 
ab A.] ab Aulo HMCV,, aulo Oxf. OBL, 4. R, ab Aulio V. Postumio] postumo 13 
Oxf. aedem] eadem Oxf. Vatinio] Oxf. B, uatieno C. Sagra] 
M Oxf., Sacra BLO, aede sacra I, sacra aede] T. qui quae] quaeque MOV, qui 
que 'T. Sagrum] BM Oxf., sacram O, facta sunt adds C. auctoribus] 
auditoribus H, auctoritatibus Oxt. mecum pugnas] me oppugnas H, mecum 
disputas LTU (adding * 81]. pugnas?) [Or.'s P]. requiro] LMO Oxf., om. B, er- 
quiro C. 


VI. sequuntur] secuntur L. enim] igitur H, om. Oxf. quidem est] 14 
est quidem CRV. nihil om. N Oxf. ne spei] mec spe H, nec spei T. fato 
fieri] esse fato fieri Oxf. ez omni] ex omnia B [Or.'s V!], om. H. fuerit] 
est Oxf. fatum] factum uel fatum dicatis L, fatum dicatis Y [Or.'s P]. 
Atti] L, Acti M, actii CEV, attinavi Oxf., antinavii f, natinavii Q. Navii] 
ML, naui B, Neuii HV, text V. commemorabas] M. Oxf., commorabas B, quem 
comm. om. OL. qui] M, quomodo H, quia 1, quid O. intellecta] M, ἴπ- 
telligenda CRV Oxt., intellecta * al. intelligenda U. sint] M, sunt TBHOCRV, 
om. Oxf. discere] scire H, adiscere V, addiscere U. plurimis] in pluribus 
H, pluribus ΟὟ, divini] HI, diuinis Oxf. UTO others. isti] om. I, before 
plurimis CRV. mentiantur] 0, mentiuntur Oxf. U'TO others, except metiuntur 
N. etiam] om. THR [Or.'s P]. Deciorum] deuotorum H, ditiorum Oxf. 15 
placari] LMO, placere B. populo Romano] R. p. Oxf. imperatorium] BL, 
imperatorum IMRV Oxf. στρατήγημα] strategema Z Oxt. imperatorum] 


44 COLLATIONS OF ENGLISH MSS. 


OL, imperatorium B. patriae] ut patriae HNRV. fore ut] foret Oxf., 
forte 'T. hostem] hostes RV. immittentem] imminentem Oxf. , imitantem T. 
tibi] BM, tu HYO. audiuisse] audisse H [Or.'s P], see Quintil. r. 6. 17. 


VIL est] cum Oxf. Balbe] bella B. nihil] [Or.'s BV], ni! HUT 

18 [Or.s AEP], michi [Or.'s €], nichil B. Cleanthes ut dicebas] ut cleantes ut 
dicebant Oxf. animis] animos B. 18] [Or.'s V?], his Oxf. [Or.'s V1], hiis C, 

ez iis Vi, [ex his Or.'s B]. percipimus] percepimus V [Or.'s P]. caelique] 
caelestique VU. et terrenis] et in terrenis Oxf. cum ea fiant] om. H, 

17 cur ea fiant U. a te] cum pulchritudine mundi Oxt. (from below). aiebas] 
18 agebas Oxf. ^ quoniam] quoniam si T [Or.'s BB]. — inrerum——esse aliquid] om. 


Oxtf. quod) quo B. esse] esset ΝΎ. Zenonisque] Canonisque N, zenonis 
qui Oxf. quaerentur] Oxf. quaeretur HRV. omniaque] omnia M'Y, 
19 VIII. tu]om. OL. mazimae res tacitae] m. restatice Oxf., mazime res 
tacite BM, res mazime tacite OL. strictim] fructum Oxt. ea] Oxf., superscr. 
0, om. B [Or.'s CE]. separantur] sequestrantur ITOL [Or.'s P]. quattuor 
420 in] in quattuor BC [Or.'a C?E]. primaque] prima quidem UMRV, prima 
quae Ὑ [Or.'s A]. velles] Oxf., uelis BH. di essent] dicerentur Oxf. 


ostenderes] ostendere B, ut ostenderem T, [ut ostenderes Or.'a B?]. enim] M Oxf., 
om. BUO. non dubitabas quin mundus esset deus] om. B, and (except deus) H. 
quo] quod Oxf. RV,, qui V. nihil in rerum natura melius esset] om. B. 

21 mundo] multo B, in mondo H. quid dicis melius] quid dices melius HT, om. 
Oxf. MNCRV, quid doces melius UV,. sin] si Asc. sevocare] reuocare 
ILT, euocare Oxf. MCRV, auocare V,. sevoco] semoto H, euoco MCRYV Oxf., 
revoco ILY. comprehendere] comprendere V, [compraendere Or.'s A]. 


22 IX. sensus] Oxf., sensu BM, om. H. et ut] et om. B. dilatarit] 
dubitavit Q. Zeno] Zenon L. enim] om. B. id melius] Oxf., id om. 
MBV,rest.V,. | iam] etiam B. litteratum] litterarum (twice) B. (d est... 

48 litteratum] om. H, for est, esse RVU. omni] omnino B. philosophus] 
BHILOT, erit mundus add MNCRV Oxf. U. saepe] saepe enim UHV,. dirti] 
diri TU Oxf. BHILMNOBRV, dixisti CV,. nisi ez eo] sine deo Z Oxf., except sine 
mundo R. illam] ullam Z Οχί. dissimilia] dissimillima NVT. posset] 
possit HOT. fidicinem] fidicinam C, tibicenem N, fiduciorem Oxt. et tubici- 
nem B Oxf., et tibicinem HIORV, om. L, et tibiicinem M, et tibicem N. ne cur] 
nec cur BMCRV Oxf. ΟὟ. nobis nihil] nihil nobis CRVU. ornatius] 
pulchrius Oxf. ne] nec Oxf. U'T. reponebas] reponendas uoluisti N Red. 

24 non] om. H. — habent] BO, h. uel seruant UMCV Oxf. Hervag, Ah. uel conservant 
N Red. ea, deo) adeo B. 


X. Quid] Qui B. Chalcidico] calc. B, chachidico C. fieri posse] esse 
N Red., fieri potuisse 'T. Siciliensi] sciciliensi V. Oceani] creaui I, 
occeani C, doceam Oxf. Libyamque] libiamque ΒΟ Oxf. [Or.'a ABCE]. vel 
Hispanienses] uel isp. B, vel om. Q. Britannici] Brittanici B, Brittannei T, 
[Or.'s B!B, Britanici Or.'8 C, Brittannici Or.'s AB*V]. certis...omniaque] 
marg. only M. vel accessus...temporibus] om. HL, vel om. C. nonne] 
MOB Ozxf. U, minime N Red., non C. motus] metus, U. quae] om. BC. 
ne] nec R. divinas] divinasque Oxf. sit] sic Oxf. reversione] con- 


25 versione Ὁ. — tanquam in aram] om. H. — aram] BO, arenam Oxf. UMC, harena 


COLLATIONS OF ENGLISH MSS. 45 


N Red., harenam RV, text V,. confugitis] HILNO!OR, fugitia ΟἹ, confugistis 
BMV Oxf. concalluit] concaluit NV [Or.'s B] Nonius p. 90, concallivit Oxf. 
qui id| quid BOH, quicquid id MCRU Oxf. melior] melius C. homini 
homini] homini homine BO, homines hominem Oxf. U. — quis possit] quid potuit BH, 
quis potest T. Idemque] M Oxt., eidemque OB, ei denique t. at illud] 26 
[corr. ex ad illud Or.'s V], et illud Oxtf. et rationem] et rationem et orationem 
ILNVUTO. Orionem Cod. B of Baiter, om. Oxf. Asc. ILNVUTO, orationem 
others (oroem in H). caniculam] niculam B. esse] HLV, om. Oxf. others. 

a natura] Oxf. M, natura BO. conformatum] confirmatum Oxf. TBHLCV, 
text V,. 


XI. animum] O, aninam BMRV Oxf. si nullus] si nulla BV, text V,, 27 
similia O. mundo] deus &dd UHNRV,. — logici] after solem OUT. — ad] om. 
Oxf. harmoniam] arm. Oxf. BCV, text Vj. sunt] sint B [Or.'s C]. 
cientis] C, scientis O Oxf. others. mutationibus] agitationibus T. placebat] 28 
tacebat B. oratio] oratione Oxf. [Or.'s V]. cognatione continuatam] BM 
Oxf., cognationem continuatam ER, continuationem cognatam Ο. non] om. B. 
probabam] probem MC Oxf. probe V, text V. potuisse] non potuisse MCRV. 
contineretur] B Oxf., contineret O, continerentur 'TMRV, text V,. permanet) 0, 
pertinet Oxf. U, permaneret Aso. quasi] Oxf., quasi quidam UH [Or.'s V3], 
quasi iste O. quam] quem H. συμπάθειαν] synpathiam B, σημφαντηαμ, L, 
sinphatian marg. L, sympathiam RV,, sympathiam aliam AsBC., simpatiam Oxf. V. 
carneades] carnales Oxf. - mullum esse] num esse Oxf. 


XII. ilia] BMO Oxf. [illam Or.'s A!V]. quem ad modum] MO, quae 29 
ad modum B [Or.'s V], quo modo C. distrahive] Oxf., distrahique LMCRY, 
text Vi. patiendi] partiendi B. omne animal...itidem si] om. MCR. Oxf. 
omne animal tale est] etiam mortale animal nullum est ΝΜ. tale] Heindorf, 
om. H, mortale others. Ergo itidem] Et V, ergo identidem Red. accipien- 
dam] accipiendum HG, capiendam LU. externam] Oxf., aeternam BLCV, extre- 
mam H, text V, marg. L. ferendam] MCRV Oxf., fruendam BILT, fruendum H, 
referendam N, ferundam Klotz. dissolubile Oxf., dissoluibile B (Or.'a AC]. 
nihil esset] Oxf. [nihil esse Or.'s V1]. aeris] aer B. igitur si] om. o, 30 
igitur Oxf. e quibus] tT, ez q. CV Oxf. cuncta...ez quibus om. H. 
esse] after potest € Red. [Or.'s P]. iis] B Oxf., hís others. quin] 
Oxf., quod non MORVU. umor ita] humor ita] B [Or.'s X], ita humore OQ. 31 
mollis est] Oxf. BM, molle est ΤῸ. comprimi] IOLU, praemi BMN, premi 
Oxf. HCV, primi R. pulsu] BM, impulsu ILOV. naturaque] namque O. 
Praetereaque] BMO Oxf. T, praeterea o&herg. ez aere] Oxf. O, et cum ez 
aere M, et exaer. B. commeant] Oxf., comeant B, commoueantur H, com- 
soueant N. intereunt] HILON, ἱπέεγεαπὶ BMCRV Oxf. e quibus] BR, 
ἐξ q. Oxf. others. constat] HILON, constet BMCRV Oxf. 


XIII. omittamus] omm. B [Or.'s AC]. sensus habet—igitur animal] om, 32 
Oxf. ullo] nullo € [Or.'s V!]. et non accipere] ILNVU, et om. BMR 
[Or.'s X], uero acc. C. Quod autem dolorem accipit] om. H. et quod 93 
ea sentiat] Oxf., om. OB (Baiter sentit by misprint). aeternum est] necesse 
est O, est aet. TUV, appetit quaedam eternum est Oxf. refugit] refugitur 
0. et quod, est contra naturam] om. T, [in marg. Or.'s B]. esse] 94 


835 


36 


37 


38 


46 COLLATIONS OF ENGLISH MSS. 


est B. intereat] uitereat Oxf. etenim] necesse est enim ut CU, necesse 
est RV Οχί. calor] ut calor OMCRV Oxf. ut voluptas] voluptas Oxf. 
UTO. dolor] ut dolor MCRV Oxf., et dolor U'TO. ut cetera] et cetera MRV. 
sunt] om. B, sint H. interemunt] L, interimant MCR Oxf. U (by corr. fr. 
intereant), intereunt OT, interimunt B others. est sine...animal] om. H. 
animal aeternum] eternum animal Oxf. aeternum est] est aet. V [Or.'s C]. 


XIV. aut] BMO, ut R Oxf. ignea] ignea uel aerea L. animalis] 
aquatilis VU, animalis id est aeria V. umida] [Or.'s A!V], humida B. con- 
cretum] concreta est R, concretum est Klotz. vi] vis Oxf. [corr. ex ut Or.'s V]. 
feratur] Lambinus, efferatur Z Oxf. ΟἽ, except offeratur L, afferatur Ο. sem- 
per autem nullo modo possunt] om. 'r. est] om. Oxf. vestri] ad nostri 
Oxf. tion omnes] non enim omnes Vahlen. uno] uno tantum HV,U. 
qui] MU Oxf., om. BOHT. quid| MO Oxf., quod C, [qui id Or.'s ΑΖ, id V, 
text Vi. diceret] M Oxf., d. quod BO Asc. noluit] uoluit HN Oxf., noluit 
ut C. omnem vim] omnia unum MCR, omnium Oxf. [Or.'a V by corr.] ig- 
neam] L, vim O, ignem others. animantes] amantis Oxf. vigere] O Oxf. 
[in rag. Or.'s V], gingere (gignere) I. tion. intereant—cum intereani] om. Oxf. 
non intereant] om. N, non intereat V, text V. umore] [Or.'s AV], humore B. 
verum tamen videamus exitum] uerumptamen v. e. BC, vide omnium animalium 
exitum O. vultis] multis Ο. animale] Lambinus, animali ΟὟ (before 
esse) LO, animal Oxf. others, animum Walker. extrinsecus] Oxf., intrinsecus 
Bouhier. animal] Lescaloperius, anima Z Oxf. T. nisi ignem—esse ani- 
mum] Oxf., [om. Or.'s V]. quiddam] quoddam B [Or.'s C]. atque] atque 
ex H, et Oxf. UT. anima temperatum] animantemperatum B. quod si] 
quid enim Oxf. ipse] om. BR. quoniam] quoniam cum B. Rursus] 
rursum B [Or.'s 6], rursusque C. quicquid est] quod quidem B. venire] 
pervenire 'T. pastus] pastu V [Or.'s € by corr.] ali] alia B, alii Oxf. UV, 
text Vi. aquis alia] aquis ali B. alia marinis] aliis marinis B, alia 
amaris I, alia maritimis N. causam] clausam B. Cleanthes] Che- 
anthes B. cur] quur B [Or.'s AC]. nec longius] ne longius B. orbi] 
Oxf., orbe HNV. mor] om. Oxf. natura ignem sempiternum] naturam 
ignis sempiternam 'Y. 


XV. autem deum] deum om. L, dicunt deum MR, autem dicunt deum V, 
autem deum dicunt U. nos] non HMNR Oxf. '*, om. CO. prudentiamne] 
prudentiane de O, prudentian Oxf. nihil est nec esse] B, nihil esse necesse 
Oxf. M, nihil esse nec esse O. quid huic...potest esse] om. L. dilectu] 
BLC Oxf., dilecta I, dilectis N, delectu others. iustitia] de iustitia B. 
ad deos] ad eos H, a deos C. procreavit] provocavit Oxf. corporis] cor- 
poribus B. corporis.. voluptatibus] om. H. est etiam] est etiam in Oxf., 
et etiam O, non est etiam YV, text V,. qui] om. ΒΟ [Or.'s C], quid H. in 
dolore an in labore an in periculo] delere an in periculo an in dolore L, (and OT 
only reading dolere for delere, Or.'s P with dolore for delere), an (1st) om. B, 


39 in (8rd) om. Oxf. vero] om. Oxf. inscitiam] Oxt., iustitiam HRV, text V,. 


despicere] dispicere B. dicuntur] Oxf. O, dicitur [Or.'s V!]. in Graecia 
multos habent] Graecia multos habet UT. Alabandis] Bouhier, Alabandi Oxf. 
ΥΣ, except om. C. Tenedii] Tenedi BMCRYV Oxf. Ὑ, tenendi HILN. Tennen] 
Tenen BL, tenuere H, tenue N, Tennem Oxf. others. Leucotheam] leuchotheam 


COLLATIONS OF ENGLISH MSS. 47 


B, leuchoteam Oxf., leucotoe H, leuconiam N, Leucothoam R, Leucoteam V, 
text V,. etejus] ejus Oxf. Palaemonem] after filium QC. nostri| M, 
nostrum BLOOT Oxf. ascripticios] [Or.s V], adscripticios [Or.'s AC], 
adscriptios B. 


XVI. vos philosophi] philosophi vos U'T, enim phil. vos Ο. qui] quum H, 40 
num R. sunt enim] enim sunt Oxf., sunt O. deus ipse mundus] mundus ipse 
deus U'. illud] id H, stilum UTO. sublime] Z, sublimen Scal., sublimem ΟὟ, 
sublimum Ο. invocant] uocant H. eorum] om. B, illorum 'f. numeras) 
numeratis HU. eosque] easque NVUT. appellas] appellatis HU. Capram 
ut] Capram aut BC, capram U. Nepam ut] Ursinus, lupam ut Oxf. BLMCV, 
lupam U, lupum t, lupum ut others. Taurum ut] taurum UT. inanimarum) 
animarum B, inanimatarum Oxf. UTHLMCRV. 105] om. U, after sermonis T. 41 
sermonis] B, sermone MCV Oxf. [Or.'s V corr. ex sermonis]. sed] set Q. 
ecquem] haec quem BM. Oxf., mentem haec quem O, hunc quendam H, inter haec 
quem UTLV,, inter haec quintam N, eccum quem OC, dic quem R, hic quem V. 
putas] putamus Β [Or.'s C]. dicis] dicimus LO [Or.'s P]. reddes] 
BHLV,, redde Ὑ Oxt. [Or.'s V3] others. id] O, idem BMCV Oxf. non video] 
ego non v. L, non intellego Ὗ. cui in] om. (lacuna) H. Oetaeo] BM, om. 
(lacuna) H, meceo L, medeo 't, metaco N, etheo CO, Oetheo R, aethneo V, ** exem- 
plar guerini habet oeteo" V,. Oetaeo inlatae] metaoem late Oxf. fuerunt] 
O, fuerint Oxf. BM. Accius] [Or.'s AB], Actius BCRV Oxf. [Or.'s V?]. 
letius L, [accutius Or.'& V!, aceius Or.'s C]. aeternam] aeterni C. apud 
inferos] om. L, before Homerus C, after conveniri RV. conveniri] conuenire H. 
Ulize] Ulyze R, Ulysse V. excesserant] Oxf. [Or.'s V! ezcesserat] vita 
quamquam] BO, uiz aliquem H, om. L, iuxta aquam Ν. quem] om. BHT. 42 
colamus] colarnus Oxf. ii] hii Oxf. [Or.'a ABV], ^i T. interiores] 
antiquiores N. antiquissimum) Herculem add UTBNV,. Iove natum] 
Iouem natum IL Oxf. [Or.'s B], natum 'T. ítem Iove antiquissimo] ant. it. I. Ut 
[Or.s P]. 70ιι66] iouis M Oxf. [Or.'a A!BPV], plures Hercules adds N. Grae- 
corum] graecum B, om. L. litteris] libris N. et] om. H. Lysitho?] 
Creuzer, lysito B, lisico TH, licito U, lisito Oxf. OILMO, lisitto ΝΜ, lysico R, 
liscito V, lyscito V,. is] his B, om. MR. Apolline] App. MCRB. 
accepimus] Oxf. [Or.'s V corr. ex accipimus]. aiunt] om. B, agunt L. — Phry- 
giías] frigias BC Oxf. Idaeis Digitis] Oxf., eis digitis H, Idaeis indigentis L, 
ideis indigetis O, indeis indigitis U, deis indigetis NR, ydaeis indigetis 'YV, 
ydaeis indigenis '* exemplar guerini habet digitis" V. cui] cum H, cur (by 
corr.) T. Quartus] UMOCRV, Cui quartus Y' Oxf. BHI, Cui quartus est L, Qui 
quartus est N. — lovis est et Asteriae] asteriae est Iovis U'T, est om. H, est Asteri 
ez iouis I, est before Iouis OQ. et Asteriae] CO, om. et Oxf. others. sororis] 
filius adds C. qui Tyri...colitur] quem (quam N) Tirii...colunt UILONV. 
Carthaginem] Cartaginem BMC, Karthaginem H. Oxf. in India] in om. B, 
ex India I, ín media L, invidia Oxf. Belus] bellus HN. hic] hic est U, 
hie qui Y [Or.'s B). Alcmena] [(Or.s X], Alcumena MV, Alcumenta C, 
Corssen rr. 131. ferunt] fertur O. Ioves etiam] etiam om. H, Ioves 
esse L, etiam Ioues C, jovis etiam Oxf. [Or.'s V]. accepimus] Oxf. 


XVII. deduxit] deducit (misprint) Klotz. maiorum] malorum B. 43 
capedunculis] pecudunculis B, capendunculis R. iis] om. Oxf. BHMCRV, 


48 COLLATIONS OF ENGLISH MSS. 


his UTILV, is N. quam rationibus] B--, [quam refersit rationibus 
Or.s C in marg.]. ei] eis B qui me] prime Oxf. deae 1 
si Nymphae] om. HY. Panisci] MO Oxf., panes BO, panisor L, Pana V, 


Panasci V,. et] om. YM Oxf. [Or.'s V]. deae quidem] Oxf., quidem deae 
U'TH, quidem om. I. igitur] om. UMCRV. At] om. H, ad [Or.'s V] Oxf. V, 
text Vi, aut T. earum] dearum MRU. Ne ceteri] Oxf., Nec cet. BH, 
igitur ne cet. CR, Quid igitur? ne cet. others, except N om. ne...dedicata. qui- 
dem] om. H. ergo] om. MCR. deos numeras] C, deum n. others, after 
porro in IOLUT. Orcus frater eorum deus] ortus sunt eorum dii H, for 
Orcus, Orchus V, for eorum, earum V, text V,. illi] ili fluuii C. fluere] 
fuerunt H, fluunt UTOL [Or.'s P]. dicuntur] dicunt HN, om. LOU'T [Or.'s P]. 
Cocytus] caythus B, cohatus N, cocitus Oxtf., [cocythus Or.'s ΒΟ]. Styz] om. 
BMNOCUT. Pyriphlegethon] piri flegeton Oxf. BC, flegeton H, pirius flegeton 

44 N, phlegeton RV. di] dii sunt B [Or.'s CJ. id quidem repudiandum] hi 
repudiandi O0, id quidem repudiandi V, text V. Orcus] ortus H. ígitur] 
dicitur M, deus C. dicitis] dicam B, dicitur N. ergo] om. Oxf. Haec] 
Oxf. [hac Or.'a V], hic H. aiebat] O, agebat BHMCRV Oxf. aiebat (2nd)] 
agebat BM. Oxf. [Or.'a V1]. ii] hi BH, hii Oxf. negari] O, id negari HB. 
colunt ad occidentem] ad oc. col. ΟΥ [Or.'s P]. Caelum] Caelium MB. a 
genealogie] a genealogiis Oxf. U't HMCV, age nologiis N. antiquis] om. H. 
Dolus] Z, Dolor 0 Ernesti. Metus] UNCRV;, modus 'TBHIL, et modus ΟἹ, et 
mondus 05, motus Oxf. MV. Labor] before metus NO. Invidentía] In- 
uidia HR. Querella] [Or.'a V?], querela B Oxf. [Or.'s OE], quaerela Y [quae- 
rella, Or.'s ABV!]. Erebo] herebo O, natos erebro Oxf. natos ferunt] 
ferunt Oxf. ilia tollenda] t. 1. UT. 


45 . XVIII. Aristaeus] Aristeus V [Or.'a AOV]. dicitur] after inventor VUT. 
Apollinis] Apollini B. Theseus qui] BUT, teseus qui O, Theseusque MB Oxf., 
Theseus Davies from Cod. Med, reliqui quorum] reliquorum Oxf., reliquique 
q. C. di...matres] om. R. matres] deae adda QC. iure] Walker, in 
iure Z Oxf. O. est matre libera] de matre libera est U'TO. item] ita H. 
jure] de jure UT. dea matre] BM, matre dea €, de dea matre OUTV, dea 
matre quae Oxf. Astypalaeenses] astypalis non se B, om. (lacuna) H, asti 
pallis in se M, astiphalis N, Astipalenses CO, Astypalis Nísae R, Astiphalissa V, 
astifalisa O, Astipalissea V,, astipalinse Oxf., astipalisse ΟὟ. insulani] om. 
(lacuna) H, insula NVUTO. sanctissime] B Oxf., sanctissimum HLOVT. 
colunt] colit OV. Rhesus] hesus B, esus HI, estus 'T, eseus L, essus O (in 
marg. museus), Theseus Oxf. UMNCRV. maritumae] maritandaene heae L, 

468 maritumne O, maritimae hae '£, maximae hae U. Si] Sed MR Oxf. honores] 
Oxf. BO. immortalitatibus B, àmmortalibus LNOV. putas] putes RV, 
text Vi. Hecatam] Hecatonam H, Hecatem MRV, etatem O, heccatam Oxf. 
sorore] soror N [Or.'s P]. ejus] ei 1. Athenis fanum] Oxf., atheis 
fatuum (in marg. fanum) O, fanus B. interpretor] interpretator B, inter- 
pretorum Oxf. lucus] Oxf. locus B, locos L, lucos O. Furinae Furiae] 
Oxf., furmie furiae H, Furiaene UTIL, Furiae Furinae N. deae sunt] Oxf., 

47 desunt B, sunt deae UT. Natio] Oxf. BHLV, Nascio V, others, [ratio Or.'s V]. 
cui] cuius HV,. circumimus] [Or.'s ABCV], circuimus BEMORV Oxf. [Or.'s 
EP]. in agro] magni B. Ardeati] Ardeatino LOVT. commemora- 


COLLATIONS OF ENGLISH MSS. 49 


bantur] commemorantur TO, commemorabuntur H [Or.'s P]. mens] mens et UT. 
omniaque quae] O Oxf. nobismet] nobis ILO. ipsi] om. IOL, ípsis 
Oxf. BUT others. possumus fingere] confingere possumus Ὁ, uolumus con- 
Jingere uel possumus IOLT. ne] nec VTU. 

XIX. accipimus] B Oxf. U, accepimus ONV. cur] qur M. in] 0, om. 
HMRV, before eodem V, Oxf. Serapim Isimque] Oxf., S. hisimque B, S. ἐρ- 
sumnque H, Seraphim Isimque I, Seraphin et signae L, Seraphim ueimque NM. 
numeremus] numeramus C. cur] quur B, quum H. repudiemus] repu- 
diem H, repudiamus Q. et equos] Oxf. ibis] ibi B, ibes et UT. acci- 
pitres] Oxf. B, ancipitres O. crocodilos] erocodillos BV, cocodillos Oxtf., 
corcodrilos 'f, crocodrillos C, chocodrillos V,. felis] LCR [Or.'s BV!], faeles 
[Or.s C] BHN, faelis [Or.s AV] M, phoenices O, pheles Oxf., feles [Or.'s E]. 
tumerum] BMCRV, numero HILNV, Oxf. ΟὟ. deinde] demum HIVUT, dcin 48 
vi. Ino dea] Medea, HIVUT. ducetur] B, diceret I, dicitur O, dicetur 
Oxf. UT others. et] Z (Or.'s X], quae Davies and other edd. Λευκοθέα] 
leuchothea B, leuchotea Oxf. [Or.'s E], eulochorea (om. εἰ) N, Leucothoa ER, 
leuceotea V, leucothea others [Or.'s ABV], [Leucathea Or.'s O, lechothea Or.'a P]. 
Matuta] Oxf., matura B, natura IN. dicetur] [Or.'s X] om. L, dicitur R Dav. 
Heind. Cadmi] eadem cadmi Oxf. Pasipha et Aeeta e Perseide] pasi- 
phe et eace perside Qxf., pasiphe et e Perside Ὑ, Pasipheae et heae e Perside B, 
Pasiphe et hesperidae H, pasife εἰ erperides O, Pasiphae et epside Y, Pasiphae et 
eperside L, Pasiphae et ceae perside M, Pasiphae et he hesperide N, Pasiphae et 
cee CO, Pasyphae et cee Perside R, Pasiphae et eee e Perside Ὁ, Pasiphae ct hespe- 
rides V, '* exemplar guerini habel et aeaeae Vi, Pasiphae εἰ Aeetes e Perseide 
Ernesti. filia] filiae TUBHLNV, filie nate Oxf. Sole] Oxf., solo UH, 
solae M, et persida Oceani filia here C. Circen] Oxf., Circem BN, Cir- 
ceienses] Cercienses BO, Circienses RMV Oxf., circenses OQ. ducis] B, dicitis HG, 
dicis Oxf. UT others. avis] annis N, vis Oxf. Oceano] occeano NC Oxf. 
Aeeta patre matre Idyia] et a patre matridyla B [Or.'s ABCP], et a patre matri- 
dila TLOMRV Oxf. [Or.'s RV], patre et matre H, et patre et matre S, et patre mar- 
tigena C, et a patre matre dea UV,, et a patre matre idyia V. est] om. H. 
Absyrto] Absyrtio [Or.'s ACEP]) UBHV,;, obsirtio Oxf. [Or.'s V!], obscircio M, 
abescisio Ὑ, ab sircio C, Absirtio V [Or.'s BV*?]. Aegialeus] argileus H, [egia- 
levis Or.'s B], egialeus V, text V,. usitatius] est us. HR. Ino] Iuno H, 
vino I, homo Ν. Trophonius] triformis Oxt. in Boeotia] in Boetia 49 
C Oxf. [Or.'a CEV], inbo etiam B. ullos] O. $i eunt] sunt si B, si om. R. 
hi] ii R. Erectheus] B, Ericteus H, aratheus M!, eratheus Oxf. M?, erateus N, 
Erictheus COR, Eritheus V, text V,. quid aut) quid autem UT. patríae 
libertate] libertate patriae 'T'U. memoriam] memoría B. Erectheus] 50 
erecteus Οχί,, eritheus 'T, erícteus O, aerictheus M. Jiliaeque] O, illi aeque B, 
fÍlíae hi aeque M, filie eque Oxf. Leontidum] V;, Leonaticum Oxf. Z, ex- 
cept Leonarticum H. Λεωκόριον] Clavel, Leochorion B, Leuconon Ὑ, Leo- 
corion others, Alabandenses quidem] BM Oxf., alabandis is quem BH, 
alabandes is quidem O. Alabandum]) Alabandi H. quos] nos B. ^on] 
om. B. ut) om. Oxf. ei] eius B. molestus] Oxf., molestius BR 
[Or.'s C]. esse confirmaret] confirm. esse UT. 

XX. dea est] Oxf. [Ora V?, deest Or.8 V! — errantes] om. OX£.— nume- 5] 
rum] naturam R. Árqui] OR, arcui Oxf., arci B, arcus UTHNV, anus I, 


M. C. III. 4 


50 COLLATIONS OF ENGLISH MSS. 


atqui L, arci others. speciem quia causam] OUT Oxf. Z, causam quia spe- 
ciem V,. habet] Ernesti, habeat Z, except om. H. Thaumante] Thaumantem 
B, et athamante H, tamuante Ο, Taumante R, Thaumate V, text V,. esse] 
Oxf., om. CRV, Irís esse Ànt. Augustinus. nata] O, natus C. Arcus] 
arquus R. coloratis] Davies, coloratus Z Oxf. O. centauros] cen- 
taurus B. rettuleris] retuleris BORV, intuleris H. dei putandi] dei 
putandi sunt ὙΉ Oxf., sunt dei putandi V. Jiuctibus] fructibus Oxf. [Or.'s 

62 PV]. consuerunt] T, consueuerunt HLN. Iam] Tam BHMO, Tamen NV, 
text V,. Sin] BL [Or.'s ABCEP], in U Oxf. HV [Or.'s V], ni M, nisi CR, Si O 
Heindorf. mare] H, mater Oxf. T BHLMCV, et mater I, tex V4, matri O. 
etiam quem] etiamque BO, etiam om. I, etiam et quem V, text Vi. Maso] 
Marius H, Marso marsus 0, Marso UT Oxf. others, Naso Vi. in augurum] 
maugurem Oxf. Anienem] R, anemonem UY Oxf, BLNC, anemorie H, anenio- 
nem MV, Anionem Y, Heind., Aimonem Ursinus. Nodinum] nodutum 
H, adumen N, nodnium &. in inmensum] ín om. B, immensitatem aliquam 
LUT. recipiemus] O, recipimus B, accipiemus MV, text V. horum] 
BHMO, eorum nomina O. 


53 XXI illos] om. Oxf. etiam] agam TL, agí etiam Ὁ, om. C. 41] hi 
'H, duos (ii being read a3 & numeral) UMCRV,, om. Oxf. Arcadia] Archadia 
C Oxf. [Or.'s EV], ez archadiam O. patre Aethere] p. aetherae B, de patre O. 
Caelo] Caelio UT. Minervam] íniveram Oxf. Cretensem] cretens est B. 
Διόσκουροι] Dioscorte B Oxf., Dioscoridae HLV, dioscoridem 'T, vistoride I, 
Dioscorce M, discordiae N, Dyoscori €, Dioscuroe R, Dioscuri V,, diescoure O. 


rege Jove] J. τ. 'Y. ἽΑνακε:] Bwainson, anacthes B, anathes O, anacei HN, 
ana tres I, Anactes Oxf. MCRV, anaces V,, "Avaxres Clavel. Tritopa- 
treus] UT Oxf. MBV, Trito patreus B, Tricopateus I, Tritropatreus C. Tri- 
topatreus...nati] om. HLNO. Eubuleus] Oxf., eubules B, euboleus UI. 
Dionysus] Dionisius BC [Or.'s BCEV], Dyonysius M, Dionysius RV. duo] 
C, om. others. et Leda] ez Leda NV, text V,, et ez L. ΟὟ. a non- 
nullis] an non nullis B, Antenulus MB. ÁAlco] 0, Aleo ILV, a leo N. Me- 
lampus] manelippus I, mencilapus L, malapus O. et Tmolus] Davies, 
Emolus 'TBILOV, ciuolus H, emollus N, Euiolus MR, evio lis Oxf.,, Eureolus U, 
04. et Emolus 0, Eniolus"V,. filii] Oxf., filius N, (fili Or.'a AV!]. altero 


εἰ Neda] Creuzer, altero natae et B, alte nata H, altero mata et Oxf. 
TILMCYV, aititonante et N, altero nata ez UR, altero et ex V, altero natae Baiter 
omitting natae before love. Thelxinoé Aoede Arche Melete] theixinone 
cede archemel et hae B, ethei none noe de archamelote H, torzineo est de archime- 
lete I, teixinoe de archimelete 't, teizinoneo edearche melete Ὁ, tersimeone de archi. 
melete O, téixrineone de archimenalete L, Theirinoneo Edearche Melete MR, 
eisimoneo edearche melete N, etheizinoneo et edearche et melete O, Thelzimone 
edearche melete V, teximus eo ede arche melete Oxf. et Mnemosyne...tertiae] 
om. H. Mnemosyne] nemosine Ὁ Oxf. BMORV, memorie N, Mnemosine V,. 
tertiae] Gronovius, tertiae Ioue tertio UBMNCRV Oxf., tertia a Ioue Terphopierie 
I, Tertio Ioue tertio pieriae L'T and (omitting 2nd tertio) O. Piero] Oxf., 
Pierio HV, pyerio N, om. t. Pierias] plerias B Oxf., pilia H, pelías I, pere- 
lías L, proelias O, prelías Ὑ. et eodem] BHIV [Or.'s V?], eodemque €, eodem 
Oxf. [Or.'s V!] others. quo] quos B Oxf., quod tt. prozimae] IM, mazime 
V, prozime O others, quia] Ox£ , eo quod MC. appellatum) BO, appel- 


[aoa 


COLLATIONS OF ENGLISH MSS. 51 


latus Oxf. MV. Hyperione] hyprione B, ex pione I, Hipione R, hisperione 
Oxf. Volcano Nili] wolcanoni B. Heliopolis] Oxf., el. B [Or.'s AC]. 
£s] [corr. fr. his Or.'s V], his B, om. L. quem] Oxf., qui LMCRV,. Cerca- 
phum Rhode peperisse dicitur patrem Ialysi Camiri Lindi unde Rhodii] Swainson, 
acantorhodi p. d. ialisycameri tinderhodi B, (lacuna) p. d. et alisi cameritinde 
rhodi H, a cantu redi se periisse d. Thalista meritui derthodi IY (only that v 
ends with tínderthodi), acantu redi p. d. thaliscei meritindetthodi L, acantii rodi 
p. d. talisca meritum tertodi O0, Achanto (Athanto R) peperisse Ialysi Cameritinde 
Rhodi MRU (only that U has camerinde), achanto rodi p. d. yliasi chamerintide 
rodi N, dicitur genuisse achandorodi hialisi chameri tinderhodi C, a canto rodi v. 
d. ialysi cameritraderodi Oxf., Achanto Rhodi y. d. Ialysi cameritinde rhodi V. 


quintus—fertur] om. Oxf. Colchis] colohis B, Cholchis Q. Aeetam]) 
etam BC, aeram H, oetam MV, aeream N, Oetham R, et amet Oxf. Circam] 
B Ox£., certam O, cicam N, Circen R, circem V. 

XXII. Caelo] caelio UT. Apollinem] dicunt Ap. natum Q. Nilo] 55 
MRV, in Nilo Oxf. TBIOC, et ín L. Phthas] Opos B, Apis CO, Opas Oxf. UTO 
others. esse Aegypti] egipti esse Oxf. UT, Aegyptii esse O, esse Aegyptii V, 


[Or-'s v1]. traditur] fertur HN, dicitur ΤΟΎ. Menaeno] Swainson after 
Creuzer, me malio B, Memalio HMRV Oxf., menalaio L, manalio O, in emalio NO, 
Mimalio V,. Die] uía I, dia NOV [Or.'s P] UT (the two last also put natus 58 
before Día). obsceníus] obscenis ΟὟ. Coronidis] Davies, foronidis 
BLOO, Phoronidis Oxf. HRV|,, feronidis M, phoroni diis N, pheronidis V. 1s] 
Oxf. [Or.'e γῆ], his B [Or.'s BV!]. idem] Item B. tertius Jove tertio 
natus] tertio jove tertius natus Oxf. [Or.'s A!]. Maía] mala B Oxf. mola H. 
Penelopa) B Oxt., Penelopana NW, Penolapa R, Penolopa V, [Poenelopa Or.'s AV]. 
Pana) B, om. THLONO [Or.'s A?P]. natum] natos C. ferunt] fuerunt 
B. nefas] nephas CR [oorr. from nefans Or.'a AV]. Pheneatae] feneatae 
B Oxf. [Or.'s CV], finere H, fenete O, feneate V [Or.'s E]. qui] argentum in- 
wenisse et adda R. Argum dicitur interemisse] interemisse argentum dicitur 
Oxf. Argum] BO, argentum HM. Aegyptum profugisse] B, Aegypto pro- 
fuisse H, Aegypto praefuisse UTLONCV, Aegyptum praefuisse MB Oxf. Thot] 
theyr BM, them THI, tem O, thein LV,, ἐπεὶ N, their UCRV Oxf. eodemque] 
eodem MORV [Or.'s V]. Apollinis] Ap. filius Q. Arcades] archades 57 
[Or.'s V] Oxf. HCV, text V;. specillum] Oxf., speculum BUTNOV [Or.'s PV!]. 
obligavisse] alligasse ILUT. Cynosuris] O, gynosuris B Ox£ , gignosuris C, 
ginosuris M, Cinosuris V, text V. Arsippi] arsipi B, Arisippi 'TV,. Arsi- 
noae] Ars filius C, Arsinoe V [Or.'s ABC]. alvi dentisque evolsionem] om. B. 
lucus] O Oxf., locus H [Or.'s V?], lucis N. 


XXII. A4pollinum...Venere tertia (60)] om. 1. — ise] hís B, om. M. — antea 
e] [Or.'s ABCV] Oxf. BMCE, ante e [Or.'e EP] ION, ante ez V. esse] om. B. 
Corybantis] chorib. BO, Corib. V, text V,. Delphos] delfos Oxf. Νόμιον] 
nomonem UH, monnonem I, Nomion V,, nomionem Ὁ Oxf. others. pennatum] 58 
[Or.'s BE] THO, pinnatum others. genuisse dicitur] genuit UT. notior] 
maior V, text V,, [nítior Or.s V!]. accepimus] accipimus UT [Or.'s P]. 
tertiae pater Upis...Cupidinem secundum natum accepimus (59)] om. B (Or.'s C]. 
tertiae] tertía H. pater Upis] Oxf., pater rupis H, patempis I, pater Opis V,. 
saepe Graeci] Graeci saepe UY early edd. Upim] uperum H, iupiter I, 


4—2 


52 COLLATIONS OF ENGLISH MSS. 


Opim V. Dionysos] dionysios 'HV, dionisios C [Or.'s E), dyonisios [Or.'s 
A?P]. Nysam] Nisam Oxf. CV [Or.'s V]. Cabiro] ea primo H, Capro 
UMRV,, Capreo N, Caprio OV Oxf., capio O, caprino T. cui Sabazia] cuius 


abameas insti H, cuius Abazea IMR Oxf., cujus abazia Ὑ, cuius ab area NO, cuius 
abarea VOU, cuius henazea V. Nyso] Bwainson, Niíso Z. Thyone] chione 

59 N, Thione CR [Or.'s BE]. Elide] eli MV, Celi R, text V,, eliatae Ο. Elide 
delubrum] elidulubrum Oxt. vidimus] Ο, uidemus UMN [Or.'s V1]. Mer- 
curio] mercurius Ox. tertia] tertio Oxf. [Or.'s B]. Et Diona] et Diana 
BN Oxf., a Diona OC, et Dione V, text V,. et Marte] marte Οχί. Anteros] 
Oxf. BO, ante ros H, Antheros V, [anteneros Or.'s A*B?]. Syria] Scythia B, 
Siria Ὁ, sirio Oxf. Cyproque] V4, cyroque UBH, ciroque 'TICR, siroque Oxf., 
Cyrroque MV, cirraque N. proditum] praedictum V, text V,, traditum UT. 
apollinis] Oxf., Apollonis [Or.'a AV!]. Aegyptii] egiptiis B. Saitae] 
alete B, selatae 'fH, salete UMOORV, solete Ox£., sallete N, text V,. quam] 
quae B. a] UYBO, om. Oxf. M. Coryphe Oceani] corufescem 
B, coru ferociani Oxf., corrufice Oc. N, Corufe Oc. [Or.'s X] UC, Coruphe Oc. &, 
Coriphe Oc. V. Kopla»] Corian BMR, corio N, Coriam Oxt. others. ferunt] 
tominant Oxf. Pallantis] palantes Oxf., palantis ΟὟ. pennarum] C, 

80 pinnarum others. qui idem est] quidem est Oxf. Z, except om. I. An- 
teros] antheros Oxf., [anteneros Or.'s A*B?], antenneros O. atque haec] et 
haec Oxt. aliaque] atque Oxf. MCRV, om. UTBHIL, et N. non refellunt] 
fion om. HLT. quicque] quidque B. 


61 XXIV. Num] non H, nonne Oxf. huius modi] ILM!N, eius modi BM3ORV 
Oxf., huius H. aut enim in nobismet insunt] Oxf., in nobís autem insunt T 
and (adding met before insunt) LO. ut mens.. .optandae nobis sunt] om. LY. 
ut fides, &o.] ut om. throughout H. ut spes] om. ORU. ut salus ut] 
salus H. Ox£., et salus et O, rerum] om. ΜΟΥ͂. utilitatem] utilitate 
MCRY Oxf. video] uidetis UHV,. video etiam] video om. MCRV Oxf. 

62 in eis] Oxt., in his UT. explicatio] LMO Oxf., explanatio BC. Ezsec- 
tum] B, exectum L, eiectum N, Caelum] Caelium ORVU, Caelum—filio om. T. 
vinctum] uictum N, iunctum X, text V,. ita] Z, except om. N, vos ita Heind. 
from Cod. Glog. ií qui] BO Oxt., [hi qui UT Or.'s BP, ii quiqui Or.'s A!EV!, 
ii quiquam Or.'s C]. vortit] euertit THV!, uertit others. minatur] 
minuatur LNT. quid Veioyi] quidne Ioui UHCV,, quidue Ioui Oxf. MRV, 
quidne Iouis N, quid Jovi T. ductum] dictum BHT. magis tu mihi 
natare visus es] (reading videris for visus es UT), tu mihi magna narrare uideris L, 

03 tu mihi uere uisus es N, tu mihi magis natare uisus es C. vocabulorumque] C, 
uocabulorum others. quique ita appellati sint] € (except cuique), quique ita 
appellatum sit B, quique ita appellant cum sit Oxf., quisque ita sit appellatus H, 
quique ita appellatus sit L, quique ita appellantur unde sit M (and U, only reading 
appellatunde), quisque ita appellatus sit NO, quicque ita appellatur unde sit R, 
quique ita appellati sit V, quicque ita appellati sit V,. atque] adque B. 


XXV. mon modo] N, non solum C, modo om. Oxf. others. ad] et ZOxf. UT, 
et Orbonae ad Manutius from M88. of Maffeus and Sigonius and so the 
Bologna edition of 1494. Larum] Larium VW,, larum est Oxf. Ezquiliis] 
HLMO Oxf., equilus B, esquiliis OR, ez quibus U, exemplar guerini habet ez 

04 quibus " Y. a philosophia pellatur] M Oxf., a philosophi appellatur B, a philo- 


COLLATIONS OF ENGLISH MSS. 58 


sophis appellatur HILONUT, a philosophis pellatur Hervag. et] Swainson, ut 
Z, atque Moser. dicamus digna. dis inmortalibus] dicali usu igna his inmor- 
talibus B, dicali usu ignais immortalitatibus Oxf., dicamus digna dis om. (lacuna) - 
H, dicali usu ignaris immortalibus TIL and Ο reading mortalibus, dicali usu loqua- 
mur UMCR, dic alio usu igneis immortalibus N, dicali usu loquimur ignaris mor- 
talibus V, dicali usu is interpreted ''more usitato loquendi ae uulgari" by V,. 
quod...quod] Ernesti, quid...quid Z Oxf. autem] etiam MCRV. cum] 
om. Oxf. per mare] O Oxf., permanere B. pertinentem H, pergentem 
TLONV [Or.'s P]. idem de Cerere] íd detrahere H, [idem decedere Or.'g Vi]. 
suspicione] suspitione HIL Baiter, 80 Fleckeisen in Plautus but see Corssen r. 56. 
Itaque] idque B. est] om. B. ut et esse] MOHL, et ut esse B Oxf. 
discere] discedere B, dísce cognoscere H, discere et cognoscere R. possim] Oxt., 
[possum Or.'s E]. quales] BO, quam quales RV Oxf. [Ór.'s γῆ]. eos] 
om. R. deorumne] Oxf., deorum B, an deorum H. providentia] M Oxf., 65 
prudentia 'TOB. consulantne di] BO, consulantne de OL, consulaturne MR, 
consulantne H Oxf. others. partitione] participatione O0, oartione Oxf. 
tobis] nobis Oxf. U. et iis] CR [Or.'s B*CV], ex his H, et his UT Oxf. others. 
fateare] fatur a te 0. nequaquam] nec IL'T, istuc] M, istud HNO. 
istac ibit] his tacebit B, ista. haec ibique Oxf., isthac ibit E, citabit I, ista. cttabit 
LO, istaec ibit MV, is tacebit C, 1sta stabit Ὑ. 


XXVI. 4n Medea] Swainson, Niobem B, om. H, An Niobe UTILV,, an 66 
iobem M, anioben Oxf., aniobe O, molem N, Inobem O0, anniobe R, a niobe V. 
parum] LV,, parumne Oxf. others. volt esse quod] om. Oxf. esse] om. 
BHMOCRVUY. volt] uolo V, text Vi. tta dat] om. Ο. se res] feres Oxf. 
versus] usus H, verus UT. Ille traversa] ille transfusa H, ille transuersa 
Oxf. ULMNR, ille inquit transuersa C, illa tamen uersa V, illa transuersa. Vi. 
mente] ín mentem EN. — mi hodie] Oxf., mihi hodie BHRV, hodie om. L, hodie 
michi MN, michi hodie Q. pernitiem] Oxf. dabo] dabis B, om. T. 
luctum] lucrum B. ezitium] M, exitum BHLO Oxf. vos] nos B. Medea] 07 
itidem Media Q. ut] om. H Oxf. puerum] quercum Oxf. articulatim] 
particulatim U'TO. dispergit] dispargét MRV, text V,, cf. Corssen 1r. 899. 
dissipatos] disputatos B [Or.'s C]. ut] et UTHV,, om, L. tardaret] 
traderet LN. salutem] ipsa generaret add ILY. pareret] Oxf., pararet 
MCRYV, praestaret U. ut] et B. ne ratio quidem] nec r. quidem MV,, 08 
nec r. quid V. 


XXVII. ' ínleze] illeze Or.'s V? Oxf. HMO, iilese U, illexie LT, ileze Or.'a V!, 
illesisse N, illezisse CV. re in] Oxf. [Or.s ABEPV], in re in B [Or.'s Ol, ín re 
UT Or.'s €]. coinquinari] O Oxf., quo inquínari B, conquinari H, coinqui- 
natu R. regias contaminari] regiam cont. Oxf. UIMRVY, om. C. ac 
misceri] Bibbeck, admiesceri ΣΟΎ. 'At] Oxf., Ad HLOT. id] id quidem U. 
caelestum] scelestum HI, caelestium V. stabilimen] stabilimum H, stabili- 
mentum NR, stabilimem C. Quem clam] UTR, Quem clari H, Quem dat N, 
quem dant Oxf., Quem dicunt O0, Quendam BMO others. Thyestem] thiestem 
BV, thíesten O, hyestem Oxf., thyestes UT. clepere] depere BH, Cleopatra N, 
marg. only C. ausum esse] esse ausum HN, aussum esse O, ausus est Οὔ (est 
after regia U). Qua] a qua UTBHLM, aqua OXf, esse aqua O, At qua R. 
ín re] inire U. conjugem cepit] adjungere tempus O. referta] refercta M. 69 


54 COLLATIONS OF ENGLISH M$S. 


saepe] Manutius, semper Z Oxf. UT. ^ — omnino] animo B. datam] natam 
HNYT. Ut] om. B. spe] spem B, saepe H. est] Schómann, sit 

70 Oxf. UOZ, except sunt H. salutaris] salutaria H. tam] om. UT. iis] 
Oxf., is C, his V. tis [Or.'s €], his V Oxf. Y (Or.'s BEP]. ulli sunt esse] M, 
ulli sint esse Oxf. B, uelis interesse H, ullis interesse L'T, ulli interesse O, illi sint 
esse N. 


XXVIII. memini] nulli UT. Quisquamne] M Oxf., quisquam BH, quis TO 
[Or.'s B?]. istuc] istud Oxf. O. nocere Deianira] O, n. demaira Οχί,, [n. 
Dianae ira Or.'s B], nocere de laniaria L, D. nocere R. cum ei] O, cui B. 
Pheraeo] ferro N, phereo V, ferreo O. Iasoni is] Oxf., iason his B, Iasoni HN, 
Iason CO, Iason is R.. potuerant] Oxf. [-runt Or.'s V?], poterant CV. si 

71 is] si his B [Or.'s P]. aut suscipitur] Oxf. T, aut scelus suscipitur UHRV;, 
aut suspicitur C. id est] uel B. vera] uera est RV,U. a deo] adeo 
RV. bonam] bona B (t, which also has ratio and bona below). nobis] 
vobis Oxf. Non enim ut] non ut enim B, ideo ne sicut cui H. Quid] 
quin B. potius] notius M [Or.'s V], nocuis Oxf., nocentius C. iis] Oxf., 
is M [Or.'s B], his [Or.'s E] T. his] is C [Or.'s AV!, iis σ03]. 


XXIX. Medea] O Oxf., Media LN. commemorabantur] M, commemora- 
batur Oxf. B, commemorabitur OQ. heroicae] Oxf., haeroicae V, [hieroicae 
Or.'s V]. inita subductaque] Oxf., uicta subductaque UMR, inita seductaque N, 
prouictaque Q. ratione] persona uel ratione ΠΥ, after ratione Oxf. inserts 

72 from below qui in amore—inopia. comicae] MO, comitiae N, comice B. 
saepe] Madvig, semper Z Oxf. after Eunucho, Oxf. om. quid—redeam. 
vero) om. B. Synephebis] sine febia B, sine febris Οχί. suave] si aue B, 
[si avo Or.'s C]. in liberos] illiberos B, in libros Q. nec amet] MO Ozxf., 

78 necari et B, nec om. Ἡ. tui] sui [Or.s V!] Oxf. UMCRV, text V,. fructu] fletu 
H. avertas] aduertas H. nomen] numen 'Y. parco patre] Oxf., patre parco 
CRY, patre pareo V. dissipes] BIUT, dissipas Oxf. others, dissipis O. 
neque ut inde] neque unde BUT, nec autem H, neque quid inde Oxf. CR, nec quid 
inde VU*, ad eum] after machinam UT. commoliar] commolior [Or.'a P] O. 
fallaciae] facile Oxf. Phormio] formio Oxf. Cedo] Oxf. om. B, credo T. 
sunt mi] mihi sunt ORV, sunt TU. consilia omnia] o. c. mihi ΟὟ. 


74 XXX. sessum] sensum BO. it praetor] item precor B, íta precor L, in te 
precor O, íte precor MUT Oxf, others. At id] Schütz, ad Oxf. TBILOC, 
a MBV, íd Davjes. At id se Q. Sosius splendidus] assecutus Sosius U, asse- 
cutus festus H, assequitur Q. S. splendidus ΝΜ. Q.] Quintus B, quare O. 
transcripserit] Oxf. IMO, transscripserit EL, transcripsit HNU. L. Alenus] 
lalenus B, Lucius Alenus O, Valerius H, L. Aienus MO Oxf., Labienus U, L. 
Labienus R, L. Aiemus V, L. Allienus Vi. chirographum] cyrografum B 
[Or.'s BCE], cyrographum Oxf. MRV, cirographum C. homine] nomine IL. 
Tolosani] Oxf. [Or.'s EPV] HRV, tolossani B [Or.'s ABO], tholosani NO. Iugur- 
thinae] iugurtinae BV Oxf. [Org V]. Tubuli] tribuli UB, tabula Ἡ, rubuli 
Oxf. capta] rapta Oxt. iudicandam] índicandam Oxt. U. Pedu- 
caea tum) peduceatum C Oxt. veneni] O, uenena Oxf. UT others. de fide] 
de ez fide LO. tutelae] BO, ut utile H, tam utile M, tam utiles Ox£., et utile ἘΠ, 
tum tutelae R. fiduciae] f. id est depositi L. ex empto] exempto RV 
[Or.'s A]. Plaetoria] letoria BLMOCRV,, latoria Oxf., lectoria ΤΕΥ. 


* 


.- 


COLLATIONS OF ENGLISH MSS. 55 


everriculum] BO, et uerriculum Oxf. UMCRV, uerticulum N, uerriculum V,. 
everriculum malitíarum omnium] om. H. Aquillius] B, Aquilius O, acquilius 
v. a dis] odiis Oxf. sementim] B, seueritatem L, s?'íam OXf., sementem 78 
UT others, Corssen rr. 228. rationem] ratione Oxt. malitiam] malitia B, 
et malitiam RV. facinus] facimus Oxf., facinusque UT. illa anus] anus 
illa Oxf. Caesa accidisset abiegna] caesae accidissent ab igne Oxf. BO, caesae 
occidisset H, cecidissent abiegnae UO, cecidissent ab igni 1, caesae cecidissent 
abiegnae MRV, sese cecidissent N, caesa cecidisset abiegna V,. ipsi] ipsis B. 


XXXI. gubernator vim] gubernatorum B. etsi hi] M Oxf., et sibi B, et 7Q 
hii B, etsi ii R, et si is O, etsi L. tamen] tam Oxt. δὲ ista] Oxf. [Or.'s 
V3, sed ista Ora BV!]. |. ais] animis Y. dedisses] BO, dedisse H. qua) quia 
Oxf. Phaé&thontem] phetontem Οχῖ., fethontem B, fetontem 0, Phaetontem 
RV. aut] Oxf., aut ut C. Hippolytum] hyppolitum BV, ippolitum C. 

a) om. B. Ut] Davies, et Z Oxf. UT. esset] Madvig, est Z Oxf. ΟΥ. 77 
Aristo Chius] Aristo Cius B, Aristoycus L, Aristochius V Oxf., Aristo Cous V,. 
asotos] afotos Oxf. acerbos e] acerbose Oxf., accerbo seu B, a ceruo et O, 
acerbos et ΒΥ. &chola] scola CV [Or.'s EV]. philosophorum—qui se] 
om. B. philosophos] Οἱ, philosophus O?, philosophis £. iis] his UTV Oxf. 
[Or.'s P, is Or.'s AB, hiis Or.'s V]. rationem] ratione Oxf. illam] 0, 78 
aliam B Oxf. dari] dali B. meracius] inertius V, meratius V, [Or.'8 
AC]. sic vestra ista] si curam istam B. providentia] Oxf. B, prudentia 
OR [Or.'s V1]. dederit] dederim B, dedit E. nomen] numen Davies. 


XXXII. after philosophorum om. majus—ponantur Oxf. quibus] om. 79 
Oxf. MRV, rest V,. vos] nos B. after valere sic om. non—nemo 
sit Oxf. 4c] At V. nimis] om. UT. Telamo] calamo N, 
Telamon CV. locum totum] locum om. B. cur] ut B, quur H, om. 

C, utrum UV Oxf. male] om. Oxf. sin] si H. bonis] om. 80 
H, bonus is Oxf. ^. duo] duos BCRV Oxf. Scipiones] Oxt., sipiones B. 
Hispania] hysp. B, Spaníam L. Mazimus] Marius H, maximis Oxf. Han- 
ntibal] B Oxf., Hasdrubal O. Paullum] Paulum B. Poenorum crudeli- 
tati] c. p. UT. praebitum] proditum H, [praeditum Or.s B], traditum C. 
vetera] vera Oxf. [Or.'s V!]. Drusus] drusos Oxf. Vestae] bestae B. 
est Q. Scaevola] Oxf., est quae Sc. B, Scaeuola est O, est Seuola V, est. Quintus 
Scaevola U. ante etiam] etiam autem C, etiam ante U'T'V [Or.'s P]. perfi- 
diosissimus] perfidissimus N, perniciosissimus C. C.]1G. N. Q.] om. B [Or.'s 
C] ^  iubere]íiuuere B, jubet Oxt. deficiat] H, deficiet LOU'TBN, me deficiet C. 8] 
minus si] 0, minus Oxf. eommemorem] communi more H. Cur] Quur H. 
Marius] arius B. septimum] M Ox£., septimus B, septies 'HINOV|;, decies L, 
septimo C. Cinna] cigna B. at dedit) at tedit O, [addedit Or.'s B!, 
addidit B*]. 


XXXIII. ímpedirique] impedireque B. cruciatu] eruciato B. 8up- 
plicioque Q.] eupplicioque quo T, supplicio 0, [supplicio quae que Or.'a AV!], sup- 
plicioque RV Oxf. Varius] Marius Ἡ. si] O, sic BMV Oxf., sed UHLCRV,. 
quia] quidem 't. ferro] febro B. Metellum] metallum H. poenas] 
poenis B. quadraginta] αἱ RV. annos Dionysius tyrannus] Dyonisius 
t. annos UTBILMO, annis D. t. HN, Dionysius t. annos Oxf. RV. opulentis- 


56 COLLATIONS OF ENGLISH MSS. 


82 sumae] opulentis sumei B. multos] B, multas U'TOLH. Graecíae] genere 
LN. Jlore] om. L. 4t Phalaris] At phalatris B, ac Phalaris UTHRV, 
ad falaris M [Or.'s V], text V,, a. t. falaris Oxt. sustulit] tulit 0, substulit 
v. acerbe] Oxf. O, acra ui H, [acerue Or.'s APV!]. Anazarchum] 
O, anzarcum B Oxf. [Or.'s ACB, anzarchum Or.'s V]. Democriteum] Oxf. 
BCRY, Democritum [Or.'s B] LT, diometricum O, Democritium others. er- 
carnificatum] ezcarnificatos 'TL. Eleae] helene B, [elete Or.'s A], eluce cee O. 
morti] mortem R. 


83 XXXIV. Harpalum] C. harpalum B, arpalum O. feliz] O, filica B, 
summus UHRV,, foeliz I, fulia M Οχῖ., infelix panphilia N, in silua CO, in Pam- 
phylia felix Heind. fanum] phanum Oxt. secundissimo vento] secun- 
dissime MV, secundissimum Ὁ, text V,. cursum] cursu B. ridens] om. 
RV. Idque] Lambinus, atque ΟΟὟ Oxf. Z, except at quae V. qui cum] 
MO Oxf., qui quod B. Peloponnesum] ML, peloponensum B Oxf. [Or.'s ABOV, 
pelopemensum E], pelopensem Ο. detrazit] Oxf., [detrazum Or.'s V]. or- 
naral| ornorat B. e manubiis] O Oxf., e manubiis is H, e manibus UIN, 
e om, Q, ez m. V. Carthaginiensium] Cath. B [Or.'s C], Cart. Oxf. [Or.'s V] 
C, Carthaginensium V [Or.'s A, Karthaginensium Or.s E]. Gelo] O, Hiero 
IVU't. aestate] aestatae B. grave] grauem B'THOV Oxf. aptum] UM 
Oxf., om. BHOI, aptius (after tempus) 't. omne] Oxf., omni B. anni] 
animi Oxt, diceret] deberet B. Aesculapii] MO, Aesculapi B. Epi- 

84 dauri] BO Oxf, Epidaurei N, Epidaurii R. Idem] Iam Oxf. UBHMRV, 
Idemque €, etiam Gulielmius, om. (TO. auferri] Oxf., auferri R, auferi O 
[Or.'s BV!]. cum] N, quod BOT Oxf. others. Bonorum] beatorum H. 
pateras] patinas H. coronasque] CMORV Oxf., coronas B, et coronas HB. 
quae] om. OL. simulacrorum...sustinebantur] s...8ustinebant O [Or.'s P], 
simulacra...sustinebant ''H. esse enim] enim om. MR. precaremur] 
precamur B. ab iis] ab hiis Oxf. [Or.'s V, ab is A, ab his BEP]. haec] 
haec omnia HR. edizisse] Oxf. dixisse BHLO. quicque] O0, quique B, 
quodque RV, quisque UV, Oxf. sacri] a sacris Oxf. ZO. ad impietatem] 
Oxf., ad impletam B, quum adimpleta esset H, ad om. TLO, cum impietatem 
fecisset N. adiunzit] BO, auxit 0, [injunzit Or.'s C]. 


XXXV. tabescentem] tabescente B, intabescentem LTU. atque] Oxf. 
in tyrannidis rogum] in. Tympanidis rogum B, in timpanidis rogum Ὑ, in Tym- 
panidis H, in. Tympanidis regum I, in timpanidis regnum L, in tipanidis rogum 
Oxf., in typanidis rogum UM, in timpadis rogum N, in tumpadis rogum O, in 

85 timpanidis rogo O, “ δ], in tympanidiis " V,. et recte] UMRV, et om. T Oxf. 
BILO, recteque HN. esset] essent B. qua) quasi B. Ut enim] 
HLBO, Et enim [Or.'s V'] MCR Oxf, Etenim V, text Vj. ratione] Oxf., 
[rationem Or.'s A!V!]. divina] Bouhier, divina ín homines Oxf. Z, except 

86 divina et hominis I. di] diine B. agellos)] aiellos L, angelos N. uredo] 
urendo B. grando] Oxf., [glando Or.'s V!]. cuipiam] TBO, quicpiam 
M, quidpiam H, quippiam LU Oxf. others. id Iovi] ideo in deos H, id noui C. 
fe] nec H. quidem] quia nec H. P. Rutilii sim HL, p. retulii sum O, 
protulissem B, rutili M, rutilium Oxf. questus] Oxf., quaestus M [Or.'s AB], 
conquestus UT. 


COLLATIONS OF ENGLISH MSS. 57 


XXXVI. hoc] haec UT HN, hic C. fructuum] Oxft., [ fructum Or.'s A'V1]. 
id donum] Oxf., id om. MRYV, rest Vi. aucti] acti Oxf. nacti] B, only 87 
here. fortuiti] fortuitu B [Or.'s €]. tum dis] tamen diis C, [cum diis 
Or.'s E]. nostrae laudi assumptum] a. n. 1. ΟΥ, [n. a. L. Or.'s P]. unm- 
quam] magister R. At] aut H, ut Oxf. [Or.'s V? '* eadem manu"]. ín- 
columis] incolumes B. et mazimum] et om. V. ob eas] ab eas C, [abeas 
Or.'s V!]. decumam] decimam H. vovit] deuouit L, novit Oxf. esset] 88 
essent] B. Pythagoras cum] Protagoras Oxf. in] om. B. quiddam 
nori] quiddam nouum HN, moui q. C. immolavisse] Oxf. BOR, immolasse 
OUT others. Apollini] apolloni B. Delio] Delphico RH, [Deli Or.'s B!]. 
hostiam] hostem RN. sanguine] sanguinem B. petendam] putandam 
Oxf. quamvis licet] B, quamvis [Or.'s V?] Oxf. ULMORV, quamvis enim C, quis 
T. Menti] nostra H. sita] ita BHMNRV Oxf. UT. prosperitate-] 
prosperitas B. 


XXXVII. mon] enim C. numquam] umquam B. bonos] bonus B. 89 
boni] om. M. . arripimus attribuimusque] HLBO, ascribimus attribuimusque 
Oxf. UMNRY,, attribuimus ascribimusque O, ascribimus attribuimus V. Samo- 
thracam] B, Samocreta L, samocratam OQ, Samotraciam ΟΥ̓́, Samothraciam Ὁ Oxf. V, 
and others. ἄθεος] atheus UTBRV, archeus H. atque ei] ait ei LUT, 
ait eique O. quidam) Ὁ, quidem R [Or.'s B]. amicus] atticus U'TTIL, 
ornatus Oxf., eticus O. multi] HM Oxf., multis BLO. tempestatis] 
potestatis B. ín portumque] importunumque B. fit] sit R. nus. 
quam] miseria B. naufragia) naufragium V. in eandem] in in eandem 
Oxf. navem] LO, nauim HN (Or.'s P]. ostendit eis) offendit ei L. 
quaesivitque] quae sui atque B. 1is] his [Or.'s BP] ΟὟ Oxf., [hiis Or.'s V!, 
is A]. . 


XXXVIII. At deo] 0, ac deo H, adeo L, [at deo with t in ras. Or/'s AJ. πε] 90 
nec B. poenas] poenam HC. ezpetantur] L, expectantur OH [Or.'s V!], 
ezpectentur [Or.'s V?] Oxf. UTMNRY, ezspectentur C. eae] haec H, heae C, 
hac UTEV [Or.'s P]. a nepotibus a] ac nep. a B, et nep. ac O, ac nep. ac & 
Oxf. B, a nep. ac V, a nep. O. civitas ulla] illa ciuitas BO, ulla civitas 
UT. condemnaretur] condempnaretur € [Or.s V!]. avos] B, anus 
others. Tantalidarum] tantaludarum B, Tantali datus H, tanta ludorum 
I, Tantali N. quinam] quam OXf. internicioni] internecioni ΒΒ], 
interemptioni N, interneconi C, internectioni V ΟΧΙ͂. paretur] pateretur Oxf., 
[pararetur Or.'s B corr. fr. paret]. mortem] morte B. Myrtili] Mirtili 
BO, imquam L, Mystili RV, text V. luendis—poetis] om. Oxf. satias] L, 
satietas BHOUT, societas N, sacietas V, saucias Ο. supplici [Or.'s BC], sup- 
plicii BCLORV [Or.'s V, supplitii A, supplicy E]. et flagitia before ab utris- 91 
que UT. dicuntur LO, dna (dnr) H, [om. Or.'s P]. enim quem] enim Oxt. 
iambus] iambis BHO. continebat] continebit HN, retinebat L. Aegisthi] 
Aegisti BO, egisti V, egisthi V,, agesthi Oxf., [aegesthi Or.'s V!]. cum] om. Q. 
causam] causa B. requirimus) requiri H. paene] om. B (Or.'s C], 
poenae MV, [pone Or.'s B]. vocem] a deo add UCRY (from above). ego] 
ergo MCU'. Hippocrate] hyppocrate B, ypocrate Oxf. [Or.'s OB, ippocrate 
ABV]. judico] Oxf. LO, [judicio Or.'s VP!]. ab Apolline] ab oepolline B, 
pocius ab App. C. a Lycurgo] a licurgo BV,, a liggurgo €, Alycurgo R, a 


58 COLLATIONS OF ENGLISH MSS. 


ligurco V. Critolaus] Coriotolaus N, Cryt. V, [critolavus ΟΥ. Ἐ AV!]. ín- 
quam] imquam B, nunquam N, inquit C. Corinthum] [corhintum Or.'a AV], 
Corintum B, chorinchum 0, Corynthum V. Carthaginem] RV [Or.'a ABV], 
Cartag. B, chartag. C. Hasdrubal) YMR, Asdrubal BHV, Astrubal L, hanibal 
N. duo] duos BV [Or.'s V]. maritumae] Mauritaniae H, maritimo L. 
effoderunt] effodere R, effuderunt Oxf. aliqui] B, aliquis HR, alicui LMOV 

92 oxf. UT. deus] Lambinus Cod. Reg. of Davies and Cod, Fa. of Moser, deum 
Oxf. Z, except diuum C. At] aut B, Oxf. certe] terrae H, om. C. 


XXXIX. deus om. V. ut enim] et enim R. fingi] BO, figi MV Oxf. 
[Or.'s V]. mutarique] mutari HLN. Neque] nec B. materiam] 
HL, materia, Oxf. BOY, text V,. hanc] Oxf., haec BHLTO. gosse] potest 

93 0. nescit] nescis B. ne] nec Z Oxf. T. eas] om. HR, aeas V. 
ne] etiam HR. gentes] HRV;, sentis BILMOCV Oxf. [Or.'s PV]. con- 
temnet] LO, contemnit HV,, contempnet Ο [Or.'s PV]. persequi idem] BO, 
persequi qui idem UC Oxf. [Or.'s V?], p. qui iidem RV. . somnia] sompnia 
Oxf. BLO, omnia HMNCRYV.. Idcirco haec] Idcirco haec omnia 'TH, iccirco 
omnia haec V,U. tecum] tactum B. suscipi dicitis oportere] d. s. op. C, 
s.0p.d. V. ^.  monesse eam] eam om. 'TCR, eam non esse V. Fac] facit 
MB, fac ergo U. esse] curae (abbr.) Oxf. distentam] discentem I, dis- 
tantem L, distinctam N, distantiam MCR Oxf. deos] om. B. . praeficit] 
praefecit CV Oxf. [Or.'s EV]. habui de natura] de n. habui B. ezpli- 
catus] explicatis B, explicationes 'T. 


04 XL. /inem] fecit finem ΤΟΎ, finem fecit MEV, f. fecisset C. Lucilius 
autem] et L. etiam L,. Lucilius Balbus autem Ν. in eam] B, meram H, ín 
αἰγὶ O, in aream istam TI, in aeram istam L, in meram Oxf. UMBY, '*al. ín aram" 
marg. M, contra meram N. providentia] provintia B. providentissime] 
BM, praestantissime OL. nobis diem aliquem] Oxf. BV, nobis aliquam diem N, 
míchi diem aliquem CO, diem nobis aliquam R. enim mihi] enim hoc H, enim 
hic [Ors P] T, enim hoc mihi UV,. focis] foris MV, text V4. diligen- 
tiusque] diligentius enim H, [diligentius Or.'s P]. cingitis] Oxf., [cincitia 
Or.'s A! v1]. deseri a me dum] de seria medum Oxf. spirare] sperare C. 

95 nefas] nephas Oxt. *0$] vos Oxf. ab] B, a HON [Or.'s C, ad Or.'s B]. 
levia] Oxf., [levi Or.'s V]. 


AA 


NOTES. 


BOOK III. 


ACADEMIC CRrTICISM OF THE RrTroi1c TuEkoLocY. 


Introduction. Cotta regards the toic doctrine as deserving of 
more serious attention than the Epicurean. | For himself he ὧδ content 
to believe as his fathers did : ᾧ the Stoica profesa to base their religion 
on grounds of reason, they must be prepared for criticism. ὲ 1—11 6. 


Ch.1:$1. neque tam refellendi : *though not so much with the view 
of refuting you, as to ask for explanation'. For the adversative use of 
neque cf, above II 95 meo tamen exissenti; 1 107 mec ea forma; Off. i17 
deinceps se scripsit. dicturum, nec exsolvit quod. promiserat; Sall. Cat. 94 ὃ 3 
aetas tantum modo quaestus neque luxuriae modum fecerat ; Nep. Them. 10 
δ 4 au morbo mortuum, neque negat fuisse famam venenum sua sponte 
sumpsisse ; Caes. B.G. vit 62 ὃ 8 (Aostes) collem ceperunt, neque nostrorum 
silitum impetum sustinere potuerunt (which is contrary to Hand's rule that 
only the form nec is used by Caesar in this sense); Mayor on Plin. Ey. 
1π|1 89; Hand Ture. 1v p. 104, Draeg. $ 318. 7. 

suo cuique judicio: the boast of the Academics, cf. 1 10. 

id sentire, quod tu velis: *to take the view which you would like 
me to take', see Roby $ 15306. 

$2. nescis: *you can't think how eager I am to hear you', For cum 
see Index. 

$3. sic mehercule: * yes, (I hope so) indeed, for I have à much more 
difficult task before me now'. Cf. PAd. 11 44 visne igitur te inspiciamus 
a puero? Sic, opinor, with Mayors n. Sch. quotes Fin. 111 9, where see 
Madv. 

qui tandem : qwi is also found without the verb below, ὃ 36 qui magis 
(vultis), ὃ 40 qui meliora (censetis). Cf. Dumesnil on Leg. 1 35. 

pugnare: see I 75 n. and, on the question of the sincerity of Epicurus, 
1 85, 86, 193 with nn. 

invidiae : cf. invidiae detestandae gratia 1 123. 

ludere: 1123 /udimur ab homine, T'usc, 11 45 nos ab eo (Epicuro) deri- 
deri puto. 


60 BOOK III CH. I ἃ 4. 


$4. etiam si minus vera, tamen: Orat. 1 109 non intellego quam ob 
rem, si minus illa subtili definitione, at hac vulgari opinione ars esse videa- 
tur ; Phil. 11 78 ut cognosceret te, δὲ minus fortem, at tamen strenuum. 

apta inter ge: cf. 1 9 n. 

cogito—refellere: so Dv. 11 144 proficisci cogitans, cf. Att. τι 9 Antium 
me cogito recipere, Hor. Ep. 1 29. 50, A. P. 144, Suet. Ver. 18. 

de singulis rebus—an universam: the contrast between the two 
methods of argument, that by continuous speech and that by analytical 
cross-examination, and the preference of Socrates for the latter, is familiar 
to the readers of the Protagoras and other dialogues of Plato. 

quae parum accepi: *which I did not quite catch'. For the use of 
acc. 8ee exx. in L. and S. s. v. 11 2. 

ego vero: 'to be sure?; so below ὃ 5. 

$5. optime: cf. below ὃ 20 and Reid Acad. 1 25 bene facis. 

ducet oratio: Sch. compares below $ 43 deduzit oratio. 

Ch.ir oratione—quae me cohortabatur: for similar personification 
cf. below $ 85 énvita 4n hoc loco versatur oratio. 

et Cottam esse et pontiflcem : cf. r1 2, 168. 

quod eo valebat: the point of which was' (lit. *the force of which 
pointed in this direction?); cf. Div. in Caec. 62 ista. quaestura ad. eam rem 
valet, wt elaborandwum tibi in. ratione reddenda sit; Hor. Sat. 11. 73 nescis 
quo valeat nummus; [Nipperdey on Nep. Them. 2 ὃ 7 Àoc responsum quo 
valeret; ib. 4 $ 4 hoc eo valebat ut cogerentur; Quintil. 1 2 $ 16; in Pliny 
and medical writers val. is frequently followed by ad. .J. E. B. M.] 

opiniones, quas a majoribus accepimus: so Cic. in his own person 
Div. τι 148 majorum instituta tueri sacris caerimoniisque retinendis sapientis 
est; Harusp. Resp. 18 ego vero primum habeo auctores ac magistros religio- 
num colendarum majores nostros ; quorum miht tanta, fuisse sapientia vide- 
tur, ut satis superque prudentes sint, qui illorum prudentiam, non. dicam 
assequi, sed. quanta fuerit perspicere possint...deinde etiam cognovi multa 
homines doctissimos scpientissimosque et dixisse et acripta de deorum immor- 
talium numine reliquisse: quae quamquam divinitus perscripta video, tamen 
ejus modi sunt, wt ea, majores nostri docuisse sllos, non ab illis didicisse 
videantur, see the whole passage ; also JV. D. 1 61, 62 nn., 111 43, Leg. τι 18, 
Liv. xxxix 15 (the speech of the Consul &bout the Bacchanalia) mw/ft 
umquam, contioni, Quirites, tam, non solum apta, sed. etiam necessaria haec 
solemnis deorum, comprecatio fuit, quae vos admoneret hos esse deos, quos 
colere venerari precarique majores nostri instituissent, 'Tholuck on Heathen- 
ism p. 37 Eng. tr. in Clark's Cabinet Series. "Though this civdlts theologia 
had sunk into à mere lifeless profession at the time when Cic. wrote, and 
was therefore adopted as & convenient screen by the Sceptics (see the 
passage from Sext. Emp. cited on 1 62) and treated with deserved contempt 
by Seneca ap. Aug. C. D. v1 10; yet to Socrates and even to Plato it was 
still à valuable support of religious belief. See Xen. Mem. 13 ὃ 1, rv 4 
δ 16, where Socrates bids his hearers follow the Delphic rule and worship 


4.4 


BOOK III CH. II $ 5. 61 


God in the mode ordained by the State (νόμφ πόλεως), and the memorable 
vow in the PAaedo p. 118; and for Plato's own view Leg. 717, Rep. 497, 
not to mention the somewhat ironical passage in the 7'imaeus pp. 40, 41. 
We find Cotta!'s dislike of reasoning on religion, his patronizing of the old 
tradition, exactly reproduced in the * Times! for Aug. 23, 1879. ** Men of 
the world and especially statesmen are content to accept tradition as it 
stands, to treat it with the respect which springs from customary rever- 
ence and historic feeling; but any attempt to make it the subject of 
inquiry or debate, to change it in reference to this disputed doctrine, or to 
defiantly flaunt it as the symbol of that new-fangled opinion, can only 
inspire them with grave sorrow at the strange and distorted perspective of 
the theological mind."  Precisely what Cotta might have said of any 
attempt to reform the religion of Rome. 

Coruncanium : named along with Scaevola as a high authority in re- 
ligious matters 1 115, as especially dear to the Gods 11 165. Cic. cites an 
opinion of his Leg. 11 52. 

P. Scipionem: the editors generally understand this of P. Scipio 
Nasica, cos. B.C. 191, surnamed Optimus, because he was deputed, even 
before he had held office, as the worthiest citizen, to receive the statue of 
the Idean Mother at Ostia. It would seem however that it is his son, 
P. Scipio Nasica Corculum, mentioned above t1 10, who is here referred to. 
He became Pontifex B.c. 150 and is elsewhere described by Cicero as ἃ 
master both of civil and pontifical law, see Or. πὶ 184 haec fuit P. Crassi... 
haec Τὶ. Coruncanit, haec proavi generi met, Scipionis, prudentissimi homi- 
nis, sapientia, qui omnes pontifices maximi fuerunt, ut ad. eos de omnibus 
divinis atque humanis rebus referretur. 'The speaker here is Crassus; his 
son in law is P. Scipio Nasica, praetor B.C. 94, son of Nasica, who was 
consul &.c. 111, grandson of Nasica Serapio, the opponent of Gracchus, 
and great grandson of Coreulum. (Optimus would have been not proavus 
but abavus of Crassus' son in law.) Compare also Cato 50 quid de D. 
Licini Crassi et. pontificii et civilis juris studio loquar aut de hujus P. 
Scipionis qui his paucis diebus pontifer maximus factus est, i.e. in n.c. 150, 
the date of the supposed dialogue, Brut. 79, 82. [1 cannot find anythiug to 
show that Optimus was distinguished as ἃ lawyer. [Pomponius' statement 
to that effect (Dig. 12, 129 ὃ 37) cannot be trusted, as he evidently con- 
founds Optimus with ἃ much earlier Nasica. R.] 

P.Scaevolam: see 1115 n. Cic. reports judgments of his 7'op. 4, Leg. 
11 59, 53, 57, Dom. 137 ; cf. Herenn. 11 19. He was father of Q. Scaevola 
mentioned below $ 80. 

habeo C. Laelium...quem audiam : cf. Sest. 20 habeo quem opponam 
lali ili, ib. habebit senatus quem sequatur.  'This is C. Lael. Sapiens, friend 
of the younger Africanus, as his father had been of the elder. He is 
named along with Coruncanius and others r1 165, and is the chief speaker 
in C.'s dialogue on Friendship. 

sapientem: *a Stoic philosopher as well'; cf. Lael. 6 (e...non solum 


62 BOOK III CH. II ὃ 5. 


natura et moribus, verum etiam, studio οἱ doctrina esse sapientem, non. ut 
vulgus, sed. ut eruditi solent appellare sapientem ; Off. 11 40 is qui sapiens 
appellatur. 

illa oratione nobili: the aureola oratiuncula mentioned below ὃ 43. 
C. Licinius Crassus had proposed to transfer the election of the augurs 
from the College to the people: the proposal was thrown out owing to the 
eloquent speech of Laelius, then praetor (B.c. 145), de collegiis. Allusion is 
made to the same subject in Lael. 96 lius vendibilem orationem religio 
deorum vmmortalium nobis defendentibus facile vincebat ; E. D. v1 2 oratio 
Laeli quam omnes habemus in, manibus (ostendit) quam simpuvia, pontificum 
dis immortalibus grata, sint Samiaeque capedines ; Brut. 83 oratio Laeli 
de collegiis on melior quam de multis quam voles Scipionis. 

principem Stoicorum: Zeno is called princeps investigandae veritatis 
above r1 57. 

omnis populi Romani religio: on the triple division here given cf. 
LLeg. x1 30 d'iscriptio sacerdotum mullum justum religionis genus praetermittit. 
Nam sunt αὐ placandos deos alt constituti, qui sacris praesint sollemnibus, 
ad, interpretanda, alis praedicta, vatum,.. maximum autem, et. praestantissi- 
mum n re publica jus est augurum ; Leg. 11 20 sacerdotum genera, sunto 
tria, unum. quod. praesit caerimoniis et. sacris, alterum quod. interpretetur 
fatidicorum et vatum effata incognita, . interpretes autem Jovis O. M. publici 
augures signis et auspiciis postera vidento foll.; in Harusp. Resp. ὃ 18 we 
find the third head subdivided, (majores nostri) statas sollemnesque caerimo- 
nias pontificatu, rerum bene gerendarum auctoritates augurio, fatorum 
veteres. praedictiones Apollinis vatum libris ( — Sibylla here), portentorum 
ezplanatvones Etruscorum disciplina ( — haruspices here) contineri putarunt. 
We find the same division in Varro An£iq. ap. Aug. C. D. v1 3, where it is 
said that Varro distinguished three classes of persons engaged in religious 
duties, treating (1) de pontificibus, (2) de auguribus, (3) de quindecim viris 
sacrorum. 

tertium adjunctum sit: see Index under asyndeton. 

portentis et monstris : cf. τί 7. 

Sibyllae interpretes: cf. i1 10 n. The number of the keepers of the 
Sibylline books was originally two. In the year 367 5.c. by the Licinian 
Rogation they were increased to ten, of whom five were to be plebeians. 
Afterwards the number was raised, probably by Sulla, to 15, known as the 
xv sacris faciundis. "Their duty was to interpret the Greek verses into 
Latin, for which purpose they were assisted in early times by Greek trans- 
lators (Zonaras vii 7, cited by Marquardt ἴδηι. Ait. v1 p. 307), but. more 
especially to ind some meaning appropriate to the circumstances of the 
time. Cf. Div. 1 4 furoris divinationem Sibyllinis maxime versibus contineri 
arbitrati eorum decem vnterpretes delectos e civitate esse voluerunt ; Liv. X 8 
$ 2 decemwiros sacris faciundis, carminum Sibyllae ac fatorum populi hujua 
interpretes, antistites eosdem Apollinaris sacri...videmus ; Liv. xXII 9 pervicit 
ut, quod, non, fere decernitur nisi cum taetra prodigia, nuntiata sunt, X. viri 


BOOK III CH. II $ 5. 63 


libros Sibyllinos adire juberentur ; Varro E. E. Y 1 ad. cujus libros... publice 
solemus redire cum desideramus quid faciendum su nobis ex aliquo portento ; 
JDiv. τα 110 quorum (i.e. the Sibylline verses) interpres nuper falsa, quadam 
hominum, fama dicturus in senatu putabatur, eum quem re vera, regem habe- 
bamus (i.e. Caesar) appellandum quoque esse regem, sv salvi esse vellemus ; 
8ee also Cat. τι 9, 11, Fam. 14 ὃ 2, 7 ὃ 4, Lact. 1 6. 

Romulum auspiciis: above 1r: 9 n.; E.P. m 16 auepictta plurimum 
obsecutus est. Romulus. .Nam et «ipse urbem condidit auspicato et omnibua 
publicis rebus instituendis qui sibi essent. τὰ auspiciis ex singulis tribubus 
cooptavit augures (Numa increased the number from three to five, ib. 16); 
Div. 1 30, r1 70, 80. 

Numam sacris constitutis : Liv. 1 19 ((Fuma) deorum metum «Vnjicien- 
dum ratus est...sacerdotibus creandis animum adjecu.. pontificem legit eique 
sacra omnia, exscripta, exsignataque attribuit foll., Orat. 111 73. 

fundamenta jecisse : for the belief that Rome owed her power to her 
religion, see 11 8 n. and the speech of Camillus against the migration to 
Veii in Liv. v 52 urbem auspicato inauguratoque conditam habemus : nullus 
locus in ea. non, religionum deorumque est. plenus ; ib. 51 invenietis omnia 
prospera, eventsse sequentibus deos, adversa, spernentibus; Liv. ΧΙΤΙ1 ὃ 1] 
favere qietati fideique deos, per quae populus Romanus ad. tantum fastigi: 
venerit. 

placatione: cf. Of. 11 11 deos placatos petas efficiet et sanctitas. "The 
word »/acatio occurs also in T'usc. 1v 60, Div, 11 36 quae tam subito facta, est 
deorum tonta placatio?  [Plin. N. H. vri1 70 $ 183 lautissima deorum pla- 
catio. J. E. B. M.] and in Augustine. 

$6. nulla ratione reddita credere: on the appeal to Faith v. Reason 
see below ὃ 9 and ὃ 13; Grote's Plato 1 p. 261. Lactantius I1 7 cites this 
passage and argues against it. The Sceptics acted on Cotta's principle, 
as we learn from Sext. Emp. P./J. 1 23 rois φαινομένοις οὖν προσέχοντες 
κατὰ τὴν βιωτικὴν τήρησιν ἀδοξάστως βιοῦμεν, ib. I11 1 ὃ 2 τῷ μὲν βίῳ xara- 
κολουθοῦντες ἀδοξάστως φαμὲν εἶναι θεοὺς καὶ σέβομεν θεοὺς καὶ προνοεῖν 
αὐτοὺς φαμέν. 

Ch. nr. desideras: what isthe argument you are looking for from me '. 

quadripertita : in i1 3. 

velles docere: you endeavoured to prove', so below ὃ 18, implying 
that the endeavour was unsuccessful. 

exspecto, quid requiras: “1 am waiting to know what it is you de- 
mand'. Cf. T'usc. τιν 46 exepecto quid ad ista, (respondeas). 


A. ΤῊΣ SToIC PRoor or ΤῊΞ DivrNE EXISTENCE CRITICIZED. 
Ch. 1 8 7 —ch. viu $ 19. 


&a. Jf this belief ἐδ necessary and universal, aa the Stoics allege, it 
is worse than useless to attempt to rest 4t on. argument, which smply 
raises doubts as to the validity of the belief. ὃ 7—8 10. 


65 BOOK III CH. III $7. 


$7. primum quicque: 1 77 n. 

si id est, primum-—doces : *if the first point is that, on which there is 
almost universal consent, and which I for my part can never cease to 
maintain, viz. the divine existence, still even as to this, of which I am fully 
persuaded on the authority of our ancestors, you allege nothing to show 
why it is so'. On the adversative asyndeton (mihi quidem after inter 
omnes) Bee Index. On esse deos explaining id see 1 2 nn. on quod trahimur, 
quod. continet. 

exuri: so M88. "The metaphor was thought too violent, and various 
emendations have been offered ; (1) ezim? mentioned by Dav., adopted by 
Ba. and Sch., who cites (Opusc. 111 p. 380) Tac. Ann. v1 229 plurimis mortali- 
bus non eximitur quin primo cujusque ortu ventura destinentur, and by Cobet 
(V. L. p. 463), who compares Plat. Hep. III p. 412 E δόξαν ἐκ τῆς διανοίας 
ἐξαιρεῖσθαι ; (2) erui by Walker, who compares Att. x11 36 fanum fieri volo 
neque τὰ mii erui potest (where however Wesenberg reads erip?), and Lact. 
JI 6 ὃ 10 omnes religiones radicitus eruisti, where the metaphor is helped by 
radicitus; (3) evcuti by Mu. after Ernesti and Lamb. as in 7usc. 1 111 
hanc excutere opinionem milimet volui radicitus ; (4) exu by Moser, Orelli, 
Klotz, &c., comparing Tac. Ann. v1 25 vitia. exuere, to which Sch. objects 
that, though the word is naturally used of ἃ man's putting off a bad habit 
for himself, it would not be Latin to say vitia ex mente exuuntur ; (5) exire 
by Lamb. and Heind. who compares Sen. Benef. r11 38 numquam e memoria 
hominum exire, but here we want to express something more than & mere 
passing out of the mind from forgetfulness; (6) Lamb. also suggested exzseri 
comparing Colum. xr1 58 radicem exserito, but there is no instance of the 
word used metaphorically in this sense. Of these emendations the first 
mentioned seems to me decidedly the best, but is the ΜΒ reading absolutely 
inadmissible? We have a similar expression in Dio Chrys. 1v p. 152 οὐδ᾽ 
ἂν πυρί τις ἐκκαῦσαι βουλόμενος (could eradicate principles once securely 
fixed in the mind), ἀλλὰ κἂν ἐμπρήσῃ τις τὸν ἄνθρωπον, μένοι ἂν αὐτοῦ rà 
δόγματα ἐν τῇ ψυχῇ, &nd for the Latin we may compare Aen. v1 740 aliis 
sub gurgite vasto infectum eluitur scelus aut exuritur igni ; Dav. cites Seneca 
Ep. 69 ὃ 3 amorem exurere conatur, where however Haase reads eruere; 
August. Eccl. Cath. 30 tantus caritatis ardor innascitur ut exustis omnibus 
vitiis &c., Ambros. Spir. Sanct. prooem. p. 115 Caro Domini Spiritu. repleta, 
divino peccata omnia exureret. 'lhe converse inuro is more frequently 
found in the metaphorical sense, as in Planc. 99 signa probitatis inusta, 
Liv. ix 3 ὃ 13 vivet semper in pectoribus quidquid praesens. necessitas 
unusserit. 

quid est—cur: *what reason is there for you to come to me for in- 
struction?! Cf. 1 115, and below $ 47, also 1 3 quid est quod n. 

aggredior ad : 1 57. 

rudem et integrum: *untutored and unprejudiced', cf. Orat. 1 218 
fateor (oratorem) nulla in re tíronem ac rudem...esse debere; Att. vi 25 
admones ut me integrum servem. 


BOOK III CH. ΠῚ $8. 65 


$8. egone: cf. 116. . 

in ista partitione: cf. πὶ 4 and 223. "The Ms reading perepicuum 1n 
istam partem probably originated in the insertion of perspicuum from the 
following line, and the loss of the last syllable of the abbreviated partione 
before the following ne. Ba. omits the words, but it seems natural to 
allude to the partitio mentioned in $ 6. 

dixisses—esset: Subj. as subordinate to Indirect Question, and esset 
also because it implies *in your view! (dpa). [I should rather take dizisses 
io be Subjunctive because following quod in the sense of *though'. See 


(Gr 1114. R] 


argumentis onerare judicem : *to overwhelm , cf. 2 Phil. 99 omnibus 
eum contumeliis onerasti, Hor. Sat. 1 10. 10 verbis lassas onerantibus aures. 

eam facultatem —ejus rei facultatem ; see n. on quam similitudinem 
II 27. 

iu autem quod quaeris similiter facis: so all M58; edd. read qw: τα. 
I prefer the former : the point is not the person, but the inquiry; 'as to 
your inquiry you are acting just as if you were to ask". So Forchhammer 
p.25. [Cf. below $ 41 quos dicis, Orat. 1 254 quod dicis, 246 quod. accusas, 
247 quod putas, and Roby $$ 1743, 1749. R.] 

altero coniveam : the verb con. is rnost commonly used absolutely of 
the person closing his eyes in sleep, *winking' in the old sense of the 
term ; it is rare to find it with an abl of the eye though Apuleius has 
ciliis alterna conivens Met. x 17. lItis also used of the eye itself, as pos- 
sibly in 11 143. 

Ch.1v $9. quam simile—tu videris: see n. on Cotta videri 1 17; 
and cf. below 15, 70, 90, Div. 11 108 vide quaeso quam, sint vista, similia, nam 
mihi non videntur. [So in Greek ὄψῃ, ὄψεσθε, σὺ (or αὐτὸς) ἂν εἰδείης, cf. 
S. Matt. xxvir 4, 24, Acts xvii 15, Epiotet. 11 5 $ 30, iv 6 8 11, Antonin. 
v25,  x113. J. E. B. M] 

evidens—de quo conveniat: 'palpable, self-evident, so that all are 
agreed about it. 'The word ev. is still somewhat technical, and is not 
found in the speeches of Cicero. 

perspicuitas: Cic. gives this and evidentia as alternative renderings 
of ἐνάργεια Ácad. τι 17, 40. 

hac subtilitate sermonis: *in ἃ philosophical argument of this kind', 
seo * Abstract! in Index. 

cur coniveres..causa non esset: there was & reason for not con- 
fusing what was self-evident by the addition of arguments, for ratiocina- 
tion and intuition are diverse: there would have been no reason for 
refusing to look with both eyes, since they both tell the same tale. 

obtutus esset: tense suited to context as in 1 45 cum aeterna esset, See 
n. on I1 2. For obtutus see Div. τι 190 quodam obtutu oculorum duo 
lucernae lumina pro uno videri ; Orat. 1m 17. 

sapientem esse vis; see 11 30, 36, &c. 

]uming—perforata: *lights (windows) pierced from the mind to the 

M. C. III. ν᾿ 


66 BOOK IlI CH. IV $39. 


eyes. Lumina is lechnical in this sense, see Vitr. Iv 6, Pro Domo 115 
se luminibus φ esse obstructurum [and regularly in the Digest, as in 
vir 2. R.] Hence often used for eyes, e.g. 7'usc. v 114. Compare for 
the figure Z'usc. 1 46 nos enim ne nunc quidem, oculis cerntmus ea quae 
videmus ; neque est enim, ullus sensus in, corpore, sed, ut non phys solum 
docent sed. etiam medici, qui ἰδία aperta et patefacta viderunt, viae ( Aristotle's 
“τόροι) quasi quaedam sunt ad oculos, ad awres, ad, nares a. sede animi 
perforatae, ut facile intellegi possi; animum οἱ videre et audire, non eas 
partes quae quasi fenestrae sint animi...nunc quidem, quamquam foramina 
illa quae patent ad animum a corpore callidissimo artificio natura fabricata. 
est, *still in the mortal body they are liable to be blocked'. This is attacked 
by Lucretius ri 359 dicere porro oculos nullam rem. cernere posse, sed. per 
eos animum ut foribus spectare reclusis, desipere est, where Munro quotes 
Sext. Emp. AMatÀ. vir 130 on Heraclitus ἐν δὲ ἐγρηγορόσι πάλιν διὰ τῶν 
αἰσθητικῶν πόρων ὥσπερ διά τινων θυρίδων προκύψας (ὁ ἐν ἡμῖν νοῦς) καὶ τῷ 
περιέχοντι συμβαλὼν λογικὴν ἐνδύεται δύναμιν, and. ib. 350 οἱ δὲ αὐτὴν (τὴν 
διάνοιαν) εἶναι τὰς αἰσθήσεις καθάπερ διά τινων ὀπῶν τῶν αἰσθητηρίων προ- 
κύπτουσαν, ἧς στάσεως ἦρξεν Στράτων re καὶ Αἰνησίδημος, and agrees with 
Lassalle in thinking that the illustration originally came from Heraclitus. 
The earliest statement of the doctrine which makes the mind the active 
agent in sensation, is the famous line attributed to Epicharmus (Mullach 
Fr. Phil. 1 p. 144) νοῦς ὁρῇ καὶ νοῦς ἀκούει: τἄλλα κωφὰ καὶ τυφλά, quoted by 
Arist. Prob. x1 33 χωρισθεῖσα αἴσθησις διανοίας καθάπερ ἀναίσθητον πόνον 
ἔχει, ὥσπερ εἴρηται τὸ νοῦς ὁρᾷ x.r.. We find the same doctrine in Plato 
Theaet. 184 B 'if anyone should ask, how we see and hear! εἴποις ἄν, 
οἶμαι, ὄμμασί re καὶ ὠσί, but we want something more exact, σκοπεῖ γάρ, 
ἀπόκρισις ποτέρα ὀρθοτέρα, d ὁρῶμεν τοῦτο εἶναι ὀφθαλμοὺς ἣ δι᾽ οὗ ὁρῶμεν, 
καὶ d ἀκούομεν ὦτα ἣ δι’ οὗ ἀκούομεν ; it would be strange if we had a 
number of independent senses, and if these were not all referred to some 
one form, whether we call it soul or not, whereby we perceive through the 
others as instrumenta (ἀλλὰ μὴ εἰς μίαν τινὰ ἰδέαν πάντα ταῦτα ξυντείνει ἧἦ διὰ 
τούτων οἷον ὀργάνων αἰσθανόμεθα ὅσα αἰσθητά). Similarly Aristotle Mot. 
Anim. 6 ταῦτα δὲ πάντα (i.e. all motives) ἀνάγεται εἰς νοῦν καὶ ὄρεξιν" καὶ yàp 
ἡ φαντασία καὶ ἡ αἴσθησις τὴν αὐτὴν τῷ νῷ χώραν ἔχουσι" κριτικὰ γὰρ πάντα. 
Strato, the disciple of Theophrastus, called attention to the fact that 
impressions of sense are unheeded, if the mind is occupied, but are some- 
times capable of being recalled afterwards by ἃ mental effort, cf. Plut. So7. 
Anim. p. 961, where we have Strato's proof that οὐδ᾽ αἰσθάνεσθαι τὸ παρά- 
sa» ἄνευ ToU νοεῖν ὑπάρχε. — Epicurus opposed this because he feared to 
allow any independent action to the mind; yet, as we have seen in 1 49, 
he held that there were *deiform' images which were peroeptible by the 
mind alone. "The Stoic view is given by Chrysippus ap. Gal. Hipp. Plat. 
622 foll. ἡ ψυχὴ πνεῦμά ἐστι σύμῴντον ἡμῖν συνεχὲς παντὶ τῷ σώματι διῆκον... 
ταύτης οὖν τῶν μερῶν ἑκάστῳ διατεταγμένων μορίῳ τὸ διῆκον αὐτῆς εἰς τὴν 
τραχεῖαν ἀρτηρίαν φωνὴν φαμὲν εἶναι, τὸ δὲ εἰς ὀφθαλμοὺς ὄψιν. The five 


BOOK III CH. IV ὃ 9. 67 


senses were included in the eight faculties into which the Stoics divided the 
soul, cf. Diog. L. vir 110, Sext. Emp. MatA. 1x 102 πᾶσαι αἱ ἐπὶ τὰ μέρη τοῦ 
ὅλου ἐξαποστελλόμεναι δυνάμεις ὡς ἀπό τινος πηγῆς τοῦ ἡγεμονικοῦ ἐξαποστῶ.- 
λοντα. 'These were compared to the arms οὗ 8 cuttle-fish (Piae. Phil. 
IV 21). "The ψυχικὸν πνεῦμα residing in the brain travelled along the 
nerves to the organ of sense and thus caused sensation; Plin. N.H. x1 54 
ἐπ oculis animus habitat...animo videmus, animo cernimus : oculi ceu vasa 
quaedam, visibilem ejus partem (the visual faculty) accipiunt atque trans- 
mittunt (according to the Stoic theory of the ἐκβολὴ radiorum, on which 
see II 83 nobiscum videt n.); 'Theophil. Corp. Hum. 1v 8 foll. τὴν ἀρχὴν ἀπὸ 
τοῦ καθήκοντος νεύρου τοῦ ἐξ ἐγκεφάλου τοῦ μαλακοῦ ποιησάμενοι, ἐπειδὴ kal 
ταῦτα τὰ νεῦρα... ἐκπεφύκασι χορηγεῖν τοῖς ὀφθαλμοῖς τὴν ὅρασιν. On the 
general subject compare Plato A/cib. 1 p. 129, Galen Zipp. Plat. 629 foll., 
Lact. Oj&f. 5, Salvian Prov. 3, Butler Anology 1 1 *So far as it can be 
traced by experimental observations, so far it appears that our organs of 
sense prepare and convey on objects in order to their being perceived, 
in like manner as foreign matter does, without affording any shadow of 
&ppearance that they themselves perceive"; Reid's Philosophy p. 246 with 
Hamilton's n. D*, Huxley Elem. PÀys. p. 17 *the brain is the seat of all 
sensation and mental action *. 

BAb erat: see 1 45 and 1 19 longum est n. 

auctoritates contemni8: as Cotta himself also, in his Academic 
capacity, professed to do, cf. 1 10 non tam auctores &c. Cf. Plin. Ep. 1 20 
ile mecum auctoritatibus agnt. 

$10. rationem me meam : I have ventured to insert me, as it gives ἃ 
more natural force to contendere (*allow me to put my argument side by 
side with yours?) like /tosc. Am. 93 quidquid tu contra, dixeris, id cum defen- 
sione nostra, contendito : sta facillime causa, Sex. Roscit cum tua. conferetur ; 
and is perhaps better suited to patere. Otherwise we should have to give 
it à metaphorical meaning, as in Aosc. Am. 136 quis erat qui non videret 
humilitatem cum. dignitate de amplitudine contendere, where however the 
abstract stands for the person contending. 

argumentando dubiam facis: Sch. cites Proclus on Plat. 7'm. 
p. 416 Schn. ὁ πάντα ἀποδεικτικὰ νενομικὼς αὐτὴν μάλιστα τὴν ἀπόδειξιν 
ἀναιρεῖ. 


A b. Te sight of the heavens does not, as a fact, produce a 
belief 4n. the Stow God of nature. SS 10, 11. 


haec : *all we see around us". 

regantur: the Imperfect would have been more in accordance with 
usage, especially as suspexissemus has already been attracted to the tense 
of the principal verb, cf. ἡ. on obtutus esset ὃ 9, and 11 1. 

aspice—Jovem : see on 11 4. I am glad to see that L. Müller rejects 


Ritechl's sublimen. 
90—9 


68 BOOK III CH. Iv ὃ 11. 


$11. quasi vero—appellet : *as though any of us gave the name of 
Jove to him whom you describe as sublime candens, rather than to the God 
of the Capitol', Traditional mythology supplied the conscious belief of 
the mass: so far Cotta is right ; but the Stoics were right in regarding 
that mythology as itself bearing witness to an older belief out of which it 
had sprung. One chief source of that earlier belief in a superhuman Ruler 
was the sight of the heaven, its immensity, its splendour, its order, its 
terror ; and so far as mythology was associated with the religious instinct, 
that old belief still survived under the forms of mythology: see passages 
quoted on n 4 cwm caelum suspeximus, Seneca IN. Q. 11 45 ne hoc quidem 
crediderunt (imperiti) Jovem, qualem in. Capitolio et. in. ceteris aedibus coli- 
mus, mittere manu fulmina, sed. eundem quem nos Jovem intellegunt, rectorem 
custodemque universi, animum aoc spiritum mundi, operis hujus dominum et 
artificem; and the grand words of Tertullian Test. Anim. 1 commencing 
consiste in, medio, anima...te simplicem et rudem et impolitam et 4dioticam 
compello, qualem habent qui te solam habent, illam ipsam de compito, de 
trivio, de textrino totam fol. But *men became vain in their imaginations 
and their foolish heart was darkened'; the ignorant Roman deified the 
image of Jupiter or Minerva, as his ignorant descendant in the present 
day deifies the image of ἃ Saint or ἃ Madonna. "Thus it was thought 
that one image would be jealous of the honour done to another image of 
the same God, cf. Suet. Oct. 91 cum dedicatam in Capitolio aedem Tonanti 
Jovi assidue frequentaret, somniavit queri Capitolinum Jovem cultores sibi 
abduci foll, and Scott's description of Louis XI in Quentin Durward. 


ÁÀ c. General opinion 1s a, strange ground to allege for a philo- 
sophical conviction, especially om the part of those who hold the 
* voz populi! to be the *vox stultorum". $11. 


omnium es8et : for the argument from general consent see 11 5 nn. 

opinione stultorum: cf. 1 23, r1 79, Div. 11 81 quasi vero quidquam 
sit tam valde quam niil sapere vulgare, aut quasi tibi ipsi in Judicando 
placeat multitudo ; Philodemus de Mus. in Zeller 1v 253 *the Stoic cannot 
rely on the Consensus Gentium, a8 he holds the mass in contempt'. The 
argument is met in ἃ different way 1 62. We have the Stoic rejoinder in 
Sext. Emp. rx 63 foll. “ποὺ only the mass, but the wise, the poets and 
philosophers, admit the Divine existence ; and as, in debating matters of 
sense, we should trust the evidence of those who possessed the keenest 
sight and quickest ear, so in matters of reason we should trust the wisest '. 

insanos: cf. Parad. 1v ὅτι πᾶς ἄφρων μαίνεται. 


Ad. The *epiphamies', to which the Stows appeal, are mere 
rumour unconfirmed by evidence. SS 11—13 (cf. nn. on τι 6). 


Cb. v. in Salaria: in 11 6 it is said that Vat. was coming from Reate 
to Rome. "This agrees with Varr. R. R. 111 2 ὃ 14 certe nosti materterae 


BOOK III CH. V $11. 69 


meae fundum in Sabinis, qui est ad. quartum et vicesimum lapidem via 
Salaria a Roma? . Quidni? inquit, ubi aestate diem meridie dividere 
soleam cum eo Reate ez urbe, Τὺ was the road by which salt was conveyed 
from the salt-pits near Ostia into the interior; hence called Salaria. 
The same name was given to the gate which was afterwards known as 
Collina. 

nescio quid: a phrase of contempt, heightened here by the omission of 
the verb, *and then—something or other about the fight of the Locrians'. 
(Οὗ 1. 6.) There is the same contemptuous reference to the opponents 
arguments in Div. τι 48 Aabes et respersionem  pigmentorum et rostrum 
suis et alia. permulta. Cf. 1 93 nescio quid. dissentiret. The preceding at 
enim easily suggests the understood narrabas. 

homines homine natos: 'the very patronymic proves their mortal 
origin! ; but according to the common tradition it was only Castor who was 
son of Tyndareus, Pollux being the offspring of Jupiter; and the name 
Dioscuri, familiarly used of both, might have supplied an equally valid 
argument for their divinity. In Homer however (Od. xi 299) both are 
sons of Tyndareus. For the construction cf. r 103 igme nasci, also 1 42 
mortales ex immortali procreatos n. 


recens ab illorum aetate: elsewhere Cic. makes Homer & contempo- 
rary of Lycurgus, i.e. about 300 years later than the date usually assigned 
to the Trojan war (T'usc. v 7, E. P. 11 18); other writers, e.g. Crates, sup- 
posed him to have belonged to the generation succeeding the fall of Troy 
(Grote's fist. c. xxi). For the constr. c£. Varro R. E. 11 8 ὃ 2 pullum 
a partu recentem, Liv. xx1 16 hostem recentem ab excidio opulentissimae 
urbis, [Sen. Cons. ad. Marc. 1 8 vulnera recentia a, sanguine. 4. E. B. M.]. 


sepultos: the reference is to 17. πὶ 243, where the poet comments on 
Helen's wonder at the absence of her brothers; ὡς φάτο, τοὺς δ᾽ ἤδη kdreyev 
φυσίζοος ala ἐν Λακεδαίμονι αὖθι φίλῃ ἐν πατρίδι γαίῃ. 

cantheriis: 'geldings', from the Gr. κανθήλιος, *beast of burthen'; 
r and ὦ being interchanged, as in grando-xdAa(a, hirundo - χελιδών, 
vermis-éAuus. The cantherius was strictly opposed to the war-horse 
(Varro R. E. 11 7 $ 15), and the word is here used mockingly, as caballus 
for Pegasus by Juvenal ΠῚ 18, and fons caballinus for Hippocrene by 
Persius 1 1. [Add to exx. in Lexx. Varro AMen. fr. 5 Bücheler, Tertull. 
Apol. 16, Arnob. v 11, Auson. Epist. xx1 39, Hieron. Epist. XXVII 3, n Jona 
c4. J.E.B.M.] 

nullis calonibus: *without lackeys'. Abl of Attendant Circum- 
stances, Roby ὃ 1240 foll See Paul Diac. Festus p. 62 M.  Calones 
militum servi dicti qui ligneas clavas gerebant, quae Graeci κᾶλα vocant. 

princeps: sc. senatus, I do not know whether this is stated elsewhere. 
Cato was then (B. c. 168) in his 65th year and in the height of his activity. 
In the following year he pleaded the cause of the Rhodians in a speech 
which he inserted in his Origines ^ Much in the same way Cic. ridicules 


40 BOOK III CH. V &11. 


the idea of a sailor being privileged to receive a revelation denied to the 
younger Cato, Varro, and Cicero himself (Dv. 11 114). 

ergo et illud: Müller (Adn. Cri.) compares Leg. 1 33 quibus ratio a 
vatura data est, isdem etiam recta ratio data. est, ergo et lex; Fin. u1 27 
ergo et probandum. . See n. on 1 72 et non praedicanti. 

in silice: *the basaltic rock", cf. Lucr. vr 683 (of Etna)  Regillus was 
the crater of an extinct volcano near Tusculum (Frascati) It is now 
& 8mall and weedy pool, surrounded by crater-like banks and with much 
lava and basalt about it, situated at some height above the plain, on the 
right hand of the road as you descend from the high ground under La 
Colonna (Labicum) to the ordinary level of the Campagna in going to 
Rome". Arnold Zfis. of Rome 1 p. 120. We may compare Hippocrene 
supposed to have been scooped out by the hoof of Pegasus. Livy with 
all his fondness for marvels says nothing of the aid of Pollux at Regillus. 

$12. probari potest: the eternity of the soul is affirmed 11 62 cum 
remanerent animi atque aeternitate fruerentur. This was opposed to the 
doctrine of the older Stoics (T'usc. 1 77 diu mansuros aiunt animos, semper 
negant), but still more to the Ácademic arguments given below $$ 29—34. 
We must probably take probar: in the sense *may be approved of, allowed', 
as in Acad. 11 99 tale visum nullum esse ut perceptio consequeretur, ut autem 
probatio, multa...Sapiens multa sequitur. probabilia, non comprehensa. ..sed. 
similia veri; quae nisi probet, omnis vita tollatur. 

$13. aedem dedicatam : vowed by Postumius the dictator (Liv. 11 20), 
dedicated by his son (Liv. 11 42). I follow the Mss in giving the praenomen 
in full, as in Liv. r1 21 ὃ 2, and am doubtful whether ab should not be 
omitted, see Roby $ 1146 on Dat. of Agent. "The strict force of the Dat. 
would be *P. had a temple dedicated". 

senatus consultum : granting him lands &nd immunity (11 6). 

proverbium : see n. on Zocri 11 6. 

his auctoribus: ^*when there are such authorities as these', Abl. of 
Attendant Circumstances, Roby $ 1240. 

rumoribus: Abl. of Instrument. For the thought cf. Div. τι 27 Àoc 
ego philosophi non esse arbitror, testibus uti, qui aut casu veri aut. malitia 
falsi fictique esse possunt : argumentis et rationibus oportet, quare ia. quid- 
que sit, docere, non eventis ; 11 118 auctoritatem nullam debemus commenticiis 
rebus adjungere. 


Ae. JDivination, cited by Cleanthes as α proof of the Divine 
Eanstence, 18 utterly fallacious, and would be of no advantage, sf true. 
δὲ 14, 15. 


Ch. νι $14. sequuntur quae futura sunt: it would seem from a com- 
parison with Bk. r1 that not many lines have been lost here. In rr 6 the 
mention of the prophetic voices of the Fauns (below ὃ 15) follows irame- 
diately on Sagra; Navius (below $ 14) appears in 11 9; Decius (below $ 15) 
in 11 10; the illustration from medicine (below ὃ 15) in 11 12. Thus the 


BOOK III CH. VI $14. re 


points omitted by Cotta are the terms of divination, the list of ancient 
seers, the evil consequences of neglect of divination as shown in Roman 
history, the recent increase of irreligion contrasted with the respect for 
religion in ancient days. Again, comparing the argument against divina- 
Gon in Div. r1 20, we have there first of all ἃ proof that divination is im- 
possible : *since everything happens by fate, and divination is, by defini- 
tion, concerned only with the fortuitous, therefore it is concerned only 
with the non-existent!, (see the same argument af. 17 foll nzh fieri quod 
tion. necesse fuerit, et quicquid feri possit, «d aut ease jam aut futurum. esse, 
nec magis conumutari ex veris in falsa ea, posse quae futura sunt quam ea 
quae facta sunt): then follows in ὃ 22, just as here, 8 proof that, even if 
divination were possible, it would be useless; nay, knowledge itself, aa 
distinguished from the vague warnings of divination, would be useless, 
atque ego ne utilem quidem. arbitror esse nobis futurarum rerum. scientiam. 
]t seems probable therefore that in the lost sentences Cicero had been 
discussing the defeat at Thrasymene, just as in Dv. τι 22 aut igitur non 
fato inderit. exercitus, aut, si fato, etiamsi obtemperasset | auspiciis, idem 
eventurum fuisset ; and we may suppose the argument to have run * what 
good would Flaminius have done if he had observed all the omens, since 
all things happen by fate and the future follows the past by &n unchange- 
able necessity 1᾽ (necessario or some such phrase having been lost before 
sequuntur, cf. Fat. 44 omnia fiant causis antecedentibus et necessariis). 

ne utile quidem est scire: this is very impressively shown Div. l.c. 
by the fate of the members of the so-called first 'Triumvirate. Dicaearchus 
(Div. τὶ 105), Favorinus (Gell xiv 1) and Diogenianus (Euseb. Pr. Ev. 
IV 3) wrote treatises to the same effect. Hence it follows that the gift of 
divination would be a sign of malevolence, not of favour on the part of the 
deity, Div. 11 54 hoc ne homines quidem probi faciunt ut amicis tmpendentes 
calamitates praedicant, quas illi effugere nullo modo possint, ut medici foll. 

extremum 8olacium : cf. Hesiod Op. et D. 96 μούνη δ᾽ αὐτόθι Ἐλπὶς ἐν 
ἀρρήκτοισι δόμοισιν ἔνδον ἔμιμνε, and Nüglesb. JV. ΤΑ. p. 382 ; Cic. Catil. 1v 
8 eripit spem, quae sola, in, miseriis hominem consolari solet; Att. ix 10 ὃ 3 
u£ aegroto, dum. anima est, spea esse dicitur; Sen. Contr. v 1$ 2 spes est 
ultimum adversarum rerum solacium; Ov. Pont. x 6. 29 foll. 

quod—verum fuerit id esse fatus): see nn. on 1 40, where Chry- 
sippus identifies Jupiter with fatalem mecesmtatem, sempiternam rerum 
futurarum veritatem ; also 1 56 quicquid accidat id ex aeterna veritate flua- 
1586 dicitis. 

quis invenit—quis notavit: the same objections are raised in 2) ἴδ. 11 
28 aud 80 quo modo haec aut quando aut a, quibus inventa dicemus ? Etrusci 
Àaben£ exaratum puerum, (1.6. 'Tages, mentioned Dv. 11 50) auctorem disci- 
plínae suae: nos quem? Is it Attus or Romulus or some barbarian 1" 
The Greeks ascribed the invention to Prometheus, Aesch. Pr. 499 foll 
Quintus arguing in favour of divination says (Div. 1 85) nec vero quicquam 
aliud affertur, cur ea quae dico divinandi genera nulla sint, nisi quod. diff- 


12 BOOK III CH. VI $14. 


cile dictu videtur, quae cujusque divinationis ratio, quae causa sit. He 
therefore endeavours first of all to prove that it is true in point of fact, 
whether it can be explained or not. 

notavit: *took note of the different fulflments'. Cf. above τὶ 166 
«sus notasit (ostenta), Div. 1 94 Arabes...cantus avium et volatus notave- 
runt, ib. I1 91 notant sidera natalicia Chaldae. 

fissum jecoris: the liver was considered the most important of all the 
exta for the purposes of divination. We learn from Ezekiel xxi 21 that it 
was consulted in Babylon. Plato makes it the organ of dreams during life 
and of augury after death (Zim. 71 foll). One face of the liver was called 
pars inimica, i.e. relating to the enemy, the other pars familiaris, i.e. re- 
lating to the person interested ; each face was divided by a fissum or limes, 
and the omen was favorable according to the direction and regularity of 
the division and the richness of the vessels, cf. Div. 11 98 quo modo est 
collatum, inter 1psos, quae pars inimica, quae pars familiaris esset, quod 
Jissum. periculum, quoad. commodum, aliquod. ostenderet ? ib. 32 fissum. fami- 
liare et eitale tractant ; caput jecoris ez omni parte diligentissime conside- 
rant; Lucan I 621 cernit tabe jecur madidum, venasque minaces hostili de 
garte videt ; pulmonis anheli fibra latet parvusque secat vitalia limes ; Liv. 
vIII 9, Seneca Oed:ip. 363, Bouché Leclercq 1v 69 foll. 

cornicis cantum : cf. Div. 1 19 omittat urgere Carneades, quod, faciebat 
etiam Panaetius requirens, Juppiterne cornicem a, laeva, corvum ab dextera 
canere jussisset ; ib. 1 85 *what reason has the augur to assign cur a dextra 
corcus, ἃ sinistra, cornix faciat ratum f? 

SOrtegS: divination by lots (cleromancy) was familiar to the Hebrews, 
as in the case of Áchan, Jonathan, Matthias; and to the Greeks, as in the 
Belection of ἃ champion to meet the challenge of Hector, see Bouché 
Leclereq 1 189. It was however much more prevalent in Italy, and thus 
the word sortes is often used in à secondary sense of any kind of oracle; 
80 that Cic. has to distinguish in Div. I1 70 sortes eae quae ducuntur, non 
illae quae vaticinatione funduntur. Usually the lots were little wooden 
tablets placed in an urn, situla (8ee above 1 106). A set of bronze lots with 
sentences inscribed on each have been found near Patavium and are sup- 
posed to be the lots of Geryon consulted by Tiberius (Suet. 76b. 14). The 
inscriptions are given in Mommsen's Corpus 1 pp. 267—270 and in Bouch& 
Leclereq rv 155. "There were sortes also at Caere, the shrivelling of which 
was esteemed a bad omen (sortes extenuatas Liv. xx1 62. Leclercq seems 
to adopt Lamb.'s emendation eztaen:atas, i.e. * loosened from the bundle', 
see his vol rv p. 146); at Falerii, of which Livy tells us (xxir 1) sortes 
sua. sponte attenuatas wunamque excidisse ita. scriptam * Mavors telum suum 
concutit!; at the fountain of Clitumnus (Plin. Ep. vri 8); but above all 
in the temple of Fortuna Primigenia at Praeneste, of which Cicero gives 
the following account (Div. 11 85): quid enim sors est? idem prope modum 
quod micare, quod. talos jacere ; tota res est (nventa, fallaciis foll. He then 
proceeds to give the legend of the place, how ἃ certain Numerius Suffustius 


BOOK III CH. VI $ 14. 13 


was bidden by a vision to cut through the rock in ἃ certain spot, upon 
which sortes erupisse in. robore insculptas priscarum litterarum notis. "The 
lots were placed in a sacred cheat, from which they Fortunae monitu pueri 
manu miscentur atque ducuntur. In other sbrines the lots have ceased to be 
consulted, but Praeneste still retains its fame among the vulgar; which 
gave rise to the remark of Carneades nusquam se fortunatiorem quam 
Praeneste vidisse Fortunam. 'The oracle of Praeneste recovered its old 
repute in the general revival of superstition under the Empire, see Suet. 
Tib. 63. In the third century of our era the old wooden lots were ex- 
changed for the sortes Virgilianae (Lamprid. Alex. Sev. 4, Trebell. Poll. 
Claud. 10, Vopiscus Firm. 3). We read of lots being employed in the temple 
of Zeus at Dodona (Div. 1 76). Lots were in use also with the strolling 
fortune-tellers of Rome (sortieg?), to whom we find contemptuous allusions 
in Div. 1 132, Hor. Sa£. 1 9. 29, and 113. See on the general subject Mayor 
on Juvenal 1 82, Marquardt 111 pp. 93, 94, 99, 100, 101, Van Dale de Orac. 
c. 13, Bouché Leclercq l.c. 

quibus ego credo: cf. n. on $ 5 opiniones quas a, majoribus accepimus, 
and Div. 11 28 (haruspicinam) ego reipublicae causa. communisque religionis 
colendam censeo ; but such expressions are ἃ mere pretence ne communia 
Jura migrare videatur, a3 Quintus says, Div. 18; and, in the second book 
of the De Div., Cicero makes no secret of his own disbelief in omens of all 
kinds, see 11 16 nondum dico quam haec signa nulla. sint, fissum Jecoris, 
corvi cantus, volatus aquilae, stellae trajectio, voces furentium, sortes, somnia, 
also $$ 41, 197, 147. 

Atti Navii: above r1 9. But in the Academic argument of Div. 11 
80 we read omitte lituum Romuli, contemne cotem Atti Navi. — . Nil debet 
esse in philosophia commenticiis fabellis loci. 

praesertim cum : the mistakes of the diviners make it more difficult 
to conjecture how the science grew up (qui 1sta intellecta sint, lit. *how 
these portents got to be understood". We find divinus in the sense of 
* prophetic' in Horace Od. xit 27. 10 imbrium divina, avis dmminentum ; 
then as ἃ substantive Liv. 1 36 age dum, divine tu, inaugura ; Div. τὶ 9 
nescio qui ille divinus; Fat. 15 Chaldaeos ceterosque divinos. 

$15. at medici falluntur : see r1 12. 

quid simile: *in what respect does medicine resemble divination 1᾽ lit. 
*js medicine 8 similar thing and divination (a similar thing)!' cf. above 
δ 9 on quam simile. For the omission of the verb cf. Hor. Sat. 11 3. 99 
quid simile isti. Graecus. Aristippus? Heind. and Wopkens supply est: 
Dav. supplied habet, in accordance with the more common construction 
found in Div. 11 65 quid. simile habet passer annis ; Fam. 1X 21 quid simile 
habet epistula aut judicio aut contioni ?  Cotta's objection will not really 
hold water. Experience may show a connexion between different sets of 
phenomena, though we may have no theory to account for the connexion, 
or even though it militates against accepted theories. 

Deciorum: 1110. For exx. of vicarious sacrifice among the ancients 


74 BOOK III CH. VI $15. 


see Lasaulx d. Suknopfer d. Griechen u. Rümer cited by Thomson Zectures 
on the Atonement nn. 23 and 25; Mayor on Juvenal vii 257; Négelsbach 
AN. Theol. pp. 196, 355; Trench Zuisean Lectures p. 206 (on $appaxot, 
καθάρματα, ἀποτρόπαιοι) ; Spencer's n. on Orig. Cels. 1 31, Perizon. on Aelian 
V.H. x1128. Instances in the Bible are the hanging of the descendants 
of Saul by David 2 Sam. xxi, the sacrifice of the son of the king of Moab 
9 Kings iii 27. The most famous in Greece are Iphigenia &t Àulis, Alcestis 
and Codrus. For the daughters of Erechtheus and Leos see below ὃ 00. The 
vicarious principle is stated by Livy vur 10 $ 7 (Decius) omnes minas 
periculaque ab dis superis inferisque in se unum vertit; by Caesar B.G. v116 
(of the Gauls) pro vita hominis nisi hominis vita reddatur non posse aliter 
deorum immortalium numen placari arbitrantur ; by Virgil Aen. v 815 «num 
pro multis dabitur caput; Lucan τὶ 306 (Cato's speech) Ο utinam caelique 
deis Erebique liberet hoc caput in. cunctas damnatum, exponere. poenas. . hic 
redimat sanguis populos, λας caede luatur quiequid Romani meruerunt 
pendere mores. [Nep. x 10 ὃ 2 ut eum suo sanguine, δὲ possent, cuperent 
redimere. J.E.B.M.] Plutarch (.Morals p. 815 D) speaks of it as the duty of 
a ruler to take upon himself all the evil which may threaten the common- 
wealth, and gives instances in which such generosity has been successful 
in averting evil Origen (Cels. 1 31) compares the Crucifixion with the selt- 
sacrifice of the Decii: *He who was crucif&ed voluntarily embraced this 
death in behalf of mankind, as others have died for their country, or to 
avert famine or other calamities in accordance with the mysterious law of 
nature ὡς ἕνα δίκαιον ὑπὲρ τοῦ κοινοῦ ἀποθανόντα ékovaíes ἀποτροπιασμοὺς 
ἐμποιεῖν φαύλων δαιμονίων ἐνεργούντων λοιμοὺς ἢ ἀφορίας ἢ δυσπλοίας κιτ.λ. 
So Philo (Abr. c. 33) of the sacrifice of Isaac. 

tanta iniquitas: compare the indignant lines in which Lucretiua 
speaks of the sacrifice of Iphigenia 1 84 foll. "The objection could not but 
make itself felt, as the reason and conscience grew in freedom and en- 
lightenment. Τὺ is repeated below ὃ 90 *you make the Gods exact, penal- 
ties from the guiltless*, O miram aequitatem. deorum / ferretne citas. ulla 
latorem istius modi legis, ut condemnaretur filius aut nepos, δὲ pater aut avus 
deliquiaset ? Arnobius vII 40 repents it in reference to the case (mentioned 
Div. 1 55) where a rustic was punished by the death of his son for disobe- 
dience to ἃ command received in ἃ vision, quisquam est hominum qui fuiase 
tllum deum credat, tam. injustum, tam, impium, nec mortalium saltem con- 
stiuta. servantem, apud quos mefas haberetur magnum, alterum pro altero 
plecti, et. aliena. delicta. aliorum cervicibus vindicari? We find the same 
protest against ἃ mechanical view of sacrifice in the Bible, * Will the Lord 
be pleased with thousands of lambs! shall I give the fruit of my body for 
the sin of my soul?' (Micah vi 7); *The soul that sinneth it shall die' 
(Ezek. xviii 4). ΑΒ an objection against the Christian doctrine of the Atone- 
ment it is discussed in Butler's AnaZogy 11 c. ὅ and is thus stated by bim : 
* The doctrine of Christ's being appointed to suffer for the sins of the world 
represents God as being indifferent whether he punished the innocent or 


BOOK III CH. VI $13. 75 


the guilty. His answer (limited by his choice of the analogical argument) 
is that it is at all events in accordance with the order of nature; the 
innocent suffer both voluntarily and involuntarily for the sins of the 
guilty. Τὸ is in fact ἃ consequence of the solidarity of mankind : the good 
or the evil done by one spreads through all; and the more so, the more 
the one stands forward as representing the race or the community, peccant 
reges, plectuntur Achivi. In its human aspect an act of atoning selí- 
sacrifice is the highest and most inspiring manifestation of generosity and 
nobleness, the magnet which draws all men upwards ; in its divine aspect 
it is God's acceptance and forgiveness of all, as sharing in the goodness of 
one ; while for the individual it is, irrespective of all further consequences, 
the attainment of his highest ideal, the consciousness of the favour of God 
and the gratitude of men. But all this of course implies more than the 
mere opus operatum of sacrifice ; it implies the spirit of sacrifice, not only 
in him who devotes himself, but in all who are to share in the benefita of 
the sacrifice. 

placari populo: οὗ Z'usc. 1v 37 quietus animo est sibique ipse placatus. 

στρατήγημα : the M88 give the word in Latin letters, and so it is printed 
in Wesenberg's ed. of Att. v 2 Rufio noster strategemate hominem percwasit. 
Val Maz. has a section (vit 4) headed sérategemata. 1,. and S. cite as exx. 
of its use all the references given under the heading strazegema in the 
index to Duker's ed. of Florus, but, as far às I am aware, the word itself is 
not used by that writer. In the fourth book of Frontinus, which is ἃ sort 
of &ppendix dealing with extraordinary kinds of στρατηγηματικά in contrast 
with the ordinary rules of strategy treated of in the earlier books, mention 
is made of the self-devotion of Decius (1v 5 $ 15). But there can be little 
doubt that the action was done with a genuine belief in its religious 
significance, not from the *political' motives assigned by rationalizing 
Academics; cf ihe explanation of the divine honours paid to Erechtheus 
(below $ 50), of the institution of augury (Div. 11 48 Aoc fortasse rei publicae 
causa, constitutum est). 'The word émperatorius, which is here made equiva- 
lent to the Greek στρατηγικόν, is freely used by Cic. for anything which 
belongs to or befits a general, as of the eagle eye of Marius (Balb. 49) dle 
vnperatorius ardor oculorum. 

nam Fauni: a harsh instance of the transitional use of nam, for which 
see I 27, 11 67 and Index. 

quid sit nescio: cf. 116 n. "The doubt as to the nature of Faunus is 
easily explained from the inconsistent voice of tradition. Was he an old 
king of Latium, or an ancient bard or seer, or is he the Greek Pan, or 
a Latin God of fertility, or merely a tricksy goblin! Or is he indeed any 
thing more than an echo? 


Af. Of the remaining three arguments of Cleanthes, the two 
schich deal with the. blessings of life and. the order of the heavenly 
bodies will be treated under the head, of. Providential Government (C); 


16 BOOK III CH. VII $16. 


the. third, which deals with the awe-inspiring. phenomena of nature, 
was doubtless effective in. producing a belief in the Goda, but 4s far 
from proving that belief to be valid. δὲ 16, 17. 


Ch. vi ὃ 16. quattuor modis: in τὶ 13. The order however, as Sch. 
observes, is changed, the 2nd cause of book 11 (ev commodis) being here 
placed 3rd, as Cotta proposes to defer its consideration along with that of 
the 4th cause, and no doubt both of these causes may be fitly considered 
under the head of Providence, so 85 to avoid the repetition occasioned in 
the second book by the treatment of the same topic under different heads. 
But the question being whether the universe does or does not exhibit signs 
of ἃ creative and administrative intelligence, Balbus is certainly justified in 
protesting, as he does below, against the postponement of his strongest 
arguments and the assumption in the meanwhile that the opposite has 
been proved. It is possible that the subject was really thus divided by 
Carneades, who of course had not the argument of Posidonius before him 
to answer: he may have briefly considered the argument from consensus 
and then gone on to examine the proof of the providential government of 
the world. 

ex perturbationibus: 1r 14. This cause corresponds to the Meteorolo- 
gical Theory of mythology advocated by Kuhn and others, which is thus 
stated by Max Müller (Lect. vol. 11 p. 519) : «Clouds, storms, rain, lightning 
and thunder were the spectacles that above all others impressed the 
imagination of the early Aryans, and busied it most in finding terrestrial 
objects to compare with their ever-varying aspect... The coming and going 
of the celestial luminaries they regarded with more composure because of 
their regularity ; but they could never cease to feel the liveliest interest in 
those wonderful meteoric changes, so lawless and mysterious in their 
visitations, which wrought such immediate and palpable effects for good 
or ill on the lives and fortunes of the beholders' (abbreviated). 

ex commoditate rerum quas percipimus — ez commodis rebus (or com- 
moditatibus) quas p. 

ex constantia: this corresponds to the Solar Theory thus described 
by Max Müller (p. 518): * I consider the regular recurrence of phenomena 
an almost indispensable condition of their being raised, through the charms 
of mythological phraseology, to the rank of immortals, and I give & pro- 
portionately small space to meteorological phenomena, such as clouds, 
thunder and lightning, which, although causing for a time commotions in 
nature and in the heart of man, would not be ranked together with the im- 
mortal bright beings, but would rather be classed either as their subjects 
or as their enemies'. For my own part I consider the Stoical theory, which 
recognizes both of these causes, as well as the animism of Tylor and H. Spen- 
cer, to be truer and more philosophical than any of the partial theories. 

$17. sint necne sint: this is not exactly the point. Cleanthes is 
dealing with & question of history not of philosophy, and is merely cited 


BOOK HII CH VII $17. 11 


by Balbus to explain the fact of the consensus. Still the terrible pheno- 
mena of nature, no less than the regular movementa of the heavenly bodies, 
are an evidence of the existence of superhuman power at work in the 
universe, just as divination, if true, would be an evidence of superhuman 
wisdom ; and these are a part of our idea of God. 

caelique constantia: this is discussed in Section B below ὃ 23 foll. 


Ag. The argument of Chrysippus, on the evidences of super- 
human power in the universe and. on the beauty and harmony of the 
universae, is reserved, for the same section (C), as also the syllogisms of 
Zeno, the physical discussion on the properties of heat, and the other 
arguments 4n, favowr of the divinity of the universe and the heavenly 
bodies. (Section C is unfortunately lost, but the arguments re- 
ferred to are partially discussed out of their order in B 8$ 21— 26, 
9ὅ---87.) ὃὲ 18, 19. 


$18. eodem illa differemus: said with reference to all that follows, 
including not merely the clause quod—melius but also quaeque—compara- 
bas, et cum—Aafferebas, Zenonisque conclusiones. For the pl. ζζα cf. 1 20 ?/la 
palmaria, ln this most awkward sentence eodem is taken up again in the 
phrases in eam partem—differemus, vn, idem tempus reservabo. 

quod Chrysippum dicere: cf 11 16 and below $$ 25, 26. For Relative 
explained by following clause see r 2 and Index. 

quaeque comparabas : * your comparison (11 17) of ἃ beautiful house to 
the beauty of the world, lit. *what in the case of ἃ beautiful house you com- 
pared', &c., ἃ kind of concrete for abstract, as when we say victus Caesar 
for * the defeat of Caesar", cf. r1 115 quae μὲ fierent ratione eguerunt n. 

et cum: inir19. The connecting particles are intentionally careless, 
as though to throw contempt on the argument and imply a want of logical 
connexion, cf. Dumesnil Leg. 11 14 n. on scripserunt, and above $ 11 my n. 
on nescio quid. lt is unnecessary to supply anything (as Sch.) between 
Via differemus and cum afferebas. Strictly speaking the cum-clause should 
of course state the circumstances of the principal action, but, as we have 
seen in the phrase audivi cum diceret (n. on 1 58), it may stand for an 
extension of the object of the verb, being used there instead of a participle, 
here instead of a relative clause. 

Zenonis : 11 20 and below $ 22 foll. 

acutulas: [add to Lexx. Apul, Met. vi 27. 4. E. B. M.] the diminutive 
of contempt, like forticulus used of Epicurus in Z'usc. 11 45; contortulis con- 
clusiunculis, of the Stoics (ib. r1 42); pungunt, quasi aculeis, $nterrogatiun- 
culis, of the same (Fin, rv 7); carunculae vitulinae mavis quam imperatori 
veteri credere, of the haruspices (Div. 11 52). 

physice: the adverb, as shown by rm 38 id ipsum rationibus physicis 
confirmari volo ; of. Div. 1 110 altera divinatio...physica, disputandi subtili- 
tate referenda est ad naturam deorum, Div. 1 196 non id quod. superstitiose, 


78 BOOK III CH. VII $18. 


sed, id quod. physice dicitur, [also Serv. on Aen. x 6, 834. J. E. B. M] So 
we have Stowe in Div. 11 8 (accurate et Stoice Stoicorum sententiam defen- 
disti); dialectice and. rAetorice in. Fin. 11 17. It is strange that the edd. 
should take it δα the vocative of the noun, which would be out of place 
here, and moreover is regularly used of the Epicureans, see I 77 tw hoc, 
physice, non. vides with the nn. also 1 83, 11 48. The Stoics prided them- 
gelves on being dialectict. 

nudius tertius — «une dies (arch. mum dius) est tertius. See n. on 
hesterno die 11 13, but here it is implied that à whole day had intervened 
between the second and third books, unless Cicero for the moment im- 
agined that he was referring here to the first book. 

docere velles: see above $ 6, and below $ 20 ostendere velles. 

quare—mentem haberent: it seems best to make this clause depend 
on dicta sunt (a3 Heind. and Sch.) So taken the sentence exhibits the 
same confusion between the objective and subjective statement (quare 
mundus haberet instead of quare mundum habere confiüendum, esset), of 
which we have seen exx. before, as in 11 18 (nottones confused with cawsas) 
and τι 167 magnis viris prosperae res, δὲ quidem satis dictum est, n. Below 
we have (ὃ 23) ni/ul affert quare mundum ratione uti putemus, which might 
similarly have been contracted into niAi! affert quare utatur. In the pas- 
sage referred to (11 29—44) Balbus did not attempt to show why the uni- 
verse was intelligent, but gave reasons for believing that it was so. [Ὁ is 
worthy of notice that Cotta here speaks of the argument in favour of the 
intelligence of the universe and stars as included under the general head 
deos esse, thus confirming the view I have taken in opposition to Hirzel 
vol. 11 p. xxi foll. 

Ch. vir $19. interrogaturus: *about to examine my argument'. 
From the Socratio elenchus the word interrogatio gets the sense of *syl- 
logism ', cf. Fat. 28, Madv. FYn. 1 39 and Reid Acod. 1 5. 

tacitae: «without discussion'. Cf. the passive signification of caecus, 
surdus, &c. 

separantur: as by Cic. himself in his treatises on the subject. 

agere confuse: cf. Reid on 4c. τι 47. 


B. SmToiCc ARGUMENT ON THE DiviNE NATURE CRITICIZED. 
Ch. virt $ 20—ch. xxv ὃ 64. 


& Criticism of particular argumenta of Zeno, Chrysippus and 
Xenophon stated, €n previous Book. δὲ 20—28. 

(1) When ἐξ is said. *the unwerse is best and. therefore. divine, 
there 18 an, ambiguity 1n. best? ; we may allow ἐξ to be most beautiful 
and most useful, but. how qmost wise ? if, a& Zeno says, because what 1s 
wise 18 better than what is not wise, why nol on the same principle 
a malhematician or musician? $$ 20—23. 


BOOK III CH. VIII S 20. 79 


$20. nullos esse: *that they were non-existent', see Index. 

8 consuetudine : see 11 45 (commencing the second section of the argu- 
ment) in reference to the difficulty of conceiving Gods in other than human 
shape. Chrysippus wrote & treatise against Custom, xarà Συνηθείας, Plut. 
Mor. p. 1036. 

quo nihil melius ossot: cf. τι 46 mundo autem certe nihil est meltus. 
The Subj. is due to Orat. Obl. (Roby $1740) *than which, you said, nothing 
1s better. 

modo possemus : (that might be the case) *could we but imagine the 
world to be alive'. For similar ellipsis cf. nis? forte 1 98, nisi vero below 
δ 27, Roby ὃ 1626. 


$21. quid dicis melius? *what meaning do you attach to that 
word? lit. * what quality do you call by that name?! cf. 1 89 quid est tstuc 
gradatim ? 

si pulchrius: as asserted in τὶ 47, 58, of the mundane sphere. 

aptius ad utilitates: as shown in 11 49. 

sapientius : as in 11 47 and more particularly in rt 36, 39. 

nullo modo prorsus : Madv. on Fin. 11 15 says that prorsus, when joined 
with the negative in whatever order, always increases its force, as in Plaut. 
T'rin. 7130 nullo modo potest fieri prorsus quin dos detur ; see Munro on 
Lucr. 1 748, where nec prorsum Ξε οἱ prorsus non. Sch. wrongly asserts the 
same of non omnino, which, like οὐ πάνυ, i8 found either in the weak or the " 
strong signification, non being sometimes used to negative the adverb, 
as in Plaut. As?n. non omnino jam peri; est reliquom quo peream magis ; 
and Cic. A2. πὶ 23 ὃ 2 non omnino quidem sed magnam partem. 

non quod difficile sit : the Subj. marks that the reason assigned is not 
vouched for by the speaker. See Roby $ 1744. 


Ch. 1x. nihil est mundo melius: the argument, given in rt 21, 46, 
is borrowed ultimately from Plato 7m. 30: *'The Creator sought to make 
all good and beautiful in the highest degree, and perceiving οὐδὲν ἀνόητον 
TOU νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτ᾽ ἔργον, νοῦν δ᾽ αὖ χωρὶς ψυχῆς 
ἀδύνατον παραγενέσθαι τῳ, he therefore made the world ζῷον ἔμψυχον ἔννουν 
ve'. Cotia is right in complaining of the vagueness of the argument of 
Balbus, but his comparison is illegitimate, as Sch. observes; since the 
relation of rerum natura to mundus is à relation of identity, while that of 
terrae o urbs nostra is ἃ relation of whole to parts. As to the particular 
comparison, it is of course absurd to speak of the material city as being 
better than any thing on earth. A single human being, ἃ single object 
possessed of life is better and more wonderful If on the other hand we 
mean by the city & community of men, we may then think of it as the 
highest thing on earth, but this will only be because we regard it as the 
highest earthly embodiment of reason. 

ne in terris quidem : like οὐδέ, ne quidem. has two senses, a stronger 
and a weaker; here it is the latter, neither is there anything on earth 


80 BOOK III CH. iX $21. 


superior to Rome; cf. 1 71 n., also Caes. B. G. v 44 ὃ b ne Vorenus quidem 
eese vallo continet ; B. C. 11 83 ne Varius quidem dubitat copias producere ; 
Μίδαν, $ 457, and Index. 

idcirco in urbe esse rationem : it is the same argument as is used in 
I1 47 to prove the rationality of the world. 

quoniam noz sit: repeated in quod—memoria. "The Subjunctives are 
required, because they are subordinate in Orat. Obl. 

in formica—mens : but in 11 34 and 133 it is denied that brutes have 
mind or reason, Compare however 11 29 on quiddam simile mentis, For 
the comparison of the ant see n. on 1 79. 

concedatur—sumere : cf. below $ 36 quo modo hoc, quasi concedatur, 
eumitis. 


$22. dilatatum a recentioribus coartavit:; the «ss here have simply 
diatavit, but this is in flat contradiction to τὶ 20 Àaec, quae dilatantur 
α nobts, Zeno sic premebat, and to Parad. 1 2 Cato $n ea est haeresi quae 
nullum sequitur florem orationis neque dilatat argumentum; minutis inler- 
rogatiunculis, quasi punctis, quod proposuit efficit. Heind. followed by Sch. 
proposed to understand the word in the sense of *to generalize', *to cover 
& large surface', but dilatare is regularly used of rhetorical amplification, 
never of logical extension, cf. Orat. 1 163 perfice ut Crassus haec quae coar- 
tavit et peranguste refersit in oratione sua, dilatet nobis atque explicet ; Brut. 
309 ila justa eloquentia, quam. dialecticam dilatatam esse putant ; Part. 
Orat. 23 (conversa oratio) ita, tractatur ut aut ez verbo düatetur aut in 
verbum contrahatur oratio. lt appears to me therefore that some words 
have been lost, and I find a confirmation of this idea in the reading of the 
oldest us (V) data lavit, and in the epithet vetus which suggests a lost 
antithesis. If the archetype had three lines as follows, the second would 
be easily omitted: 

ACVTA CONCLVSIO DILATA 


TVM ἃ RECENTIORIBVS COAR 
TAVIT 


$23. vestigiis concludere: vest. being here nearly synonymous with 
cvemplo, I am disposed to treat it as an Abl of Manner. In its more 
literal use, as in the phrase vestigiis sequi, it is better taken as an Abl. of 
Place (Roby ὃ 1177), while in the phrase vestigiis invenimus (Verr. v1 53; 

.should be classed as Abl. of Means. 

litteratus igitur est mundus : the objection is taken from Alexinus, 
& philosopher of the Megaric school, famed for ingenious quibbling, who 
flourished early in the third century B.C, and was ἃ keen opponent of 
Zeno. [Τὸ 18 thus stated by Sext. Emp. 1x 108 τὸ ποιητικὸν τοῦ μὴ ποιητικοῦ 
καὶ τὸ γραμματικὸν τοῦ μὴ γραμματικοῦ κρεῖττόν ἐστι.. οὐδὲ ἐν δὲ κόσμου 
κρεῖττόν ἐστιν" ποιητικὸν ἄρα καὶ γραμματικόν ἐστιν ὁ κόσμος. To which 
Sextus appends the answer of the Stoics : * What is animated and rational 
is absolutely better than its opposite, but the grammatical and poetical is 


— —üm. 


BOOK III CH. IX ὃ 23. 81 


only relatively better, that is, in relation to such ἃ creature as man, 
provided there is nothing to counterbalance it; e.g. Áristarchus the gram- 
marian is inferior to Plato who was not a grammarian'. "The real flaw in 
Zeno's argument is the ambiguity of the minor premiss: the world, as we 
see it, is not the best thing we can imagine; but it suggests to us & per- 
fect cause, which we may believe in, though we cannot see it. If we 
include this first cause in our idea of the universe, then we may say that 
the universe in its entirety, not as known to a finite being at a particular 
moment, must be best; and we may also say that,.self-consciousness being 
a higher condition than unconsciousness, there must be self-consciousness 
in the universe. 

et quidem mathematicus: *aye and', implying that this is even a 
greater absurdity than the former. "There is no reason for the correction 
atque idem, see n. on 11 41. 

denique— postremo : 1 104 n. 

dirti: for the syncopated form see Roby $ 662, Munro on Lucr. 1 233, 
Madv. Pin. r1 10, Plaut. Eun. 399 amisti, Ter. Andr. 518 dixti, Catull. 
41. 14 misti, Aen. X 201 accestis, 1v 682 exstin.zti, Propert. 1 3. 37 consumpsti, 
Hor. Sat. 11 7. 68 evastt, 11 3. 273 percusti. Cicero uses this colloquial 
abbreviation At. X111 32 and Caecin. 89, the latter of which is referred to 
by Quintilian 1x 3 $ 22 Pisonem alloquens Cicero dicit "restituisse te dixti' 
...6 tpsum αὐχέν", excussa syllaba, figura tn verbo. 

nisi ex e0: this is Heind.s emendation, approved by Madv, Adv. τὶ 
249 n. and Sch. Append., instead of the ΜΒ síné deo.  'Fhe syllable πὶ 
would easily be lost after the r? of fieri, and δὲ ex eo would quickly suggest 
sine deo. The objection to the ΜΒ reading is that the opposition between 
God and nature (though occurring below ὃ 24, and not in itself un.Stoical, 
cf. r1 75 n.) is here out of place, being interposed between two ironical 
arguments to prove that the world is itself à master of science and art. 
And, though deus is sometimes used as equivalent to mundus, yet the 
phrase sine deo fieri (which occurs below of the tides) is not appropriate to 
the argument here referred to, unde hanc (mentem) homo arripuit f...an 
cetera mundus habebit, hoc unum, quod plurimi est, non habebit ? (11 18). 
If we accept this change of reading, it seems necessary also to read iiam 
for ullam. 

sui dissimilia effingere: the reference is to such passages as 11 22 cur. * 
mundus non animans Judicetur cum ex 8e procreet animantes $...85 ex oliva 
modulate canentes tibiae nascerentur, num dubitares quin vnesset in. oliva 
tibicinsi quaedam scientia ἢ 

earum artium homines: cf. Zosc. Am. 190 omnium artium puerulos, 
Plin. N. H. 1x 8 ὃ 8 Arion citharaedicae artis, xxv 4 libertun suum Lenaeum 
grammaticae artis, also v1I 39, 40, xxx 2. 

nihil igitur: 'after such & reductio ad. absurdum it is plain there is 
nothing in his argument '. 

M. C. ΠῚ. 6 


82 BOOK III CH. IX ὃ 28. 


salutarius: the occurrence of this epithet along with others referring 
to the beauty and order of the universe is confirmatory of the M8 reading 
distinctionem utilitatem in 11 15. "The comparative sal. is said to be 
ám. λεγ. 


Ba. (2. Again, when $t is said. the regular movements of the 
stars prove them to be divine, ἐξ is simply the regularity of nature ; 
on the same principle woe should call tides or intermittent fevers divine. 
8&8 23, 24. 


ne stellae quidem : weak sense, as above $ 21, see Index. 

quas tu innumerabiles: *in countless numbers'. For the inclusion 
of δὴ adjective, belonging to the antecedent, in the relative clause as a 
subpredicate, cf. 1 89 natura quam cernit ignotam, τι 136 calore quem 
multum habent, x11 93 deos qui a te ànnumerabiles explicati sunt. 

reponebas: *you were for reckoning among the Gods'. On the regu- 
larity of the heavenly movements cf. r1 43, 49, 51, 54—50, esp. 54 quae cum 
in sideribus videamus, non possumus ea ipsa non in deorum mwumero re- 
ponere n. 

$24. omnia quae—ea : see Index under Pleonastic Demonstrative. 

Ch. x. Euripo: the currents of the Euripus were proverbial, but 
rather as signifying irregularity than the opposite; cf. Plato PAaedo 90 
πάντα rà ὄντα ἀτεχνῶς ὥσπερ ἐν Εὐρίπῳ ἄνω καὶ κάτω στρέφεται καὶ χρόνον 
οὐδένα ἐν οὐδενὶ μένει, Aeschin. Ctes. p. 66 (of inconstancy) πλείους τραπό- 
μενος τροπὰς τοῦ Eüpímov map ὃν qe, Arist. Eth. IX 6 τῶν τοιούτων (the 
good) μένει τὰ βουλήματα καὶ οὐ μεταῤῥεῖ ὥσπερ Ἑὕριπος, Liban. Ep. 533 
μή με νομίσῃς Ebpuroy, Cic. Mur. 35 quod fretum, quem Euripum tot motus, 
tantas tam, varias habere putatis agitationes commutationesque fluctuum, 
quantas perturbationes et. quantos aestus hobet ratio comitiorum ? — Liv. 
XXVIII 6 fretum ipsum. Euripi non septies die, sicut fama. fert, reciprocat, 
sed, temere in, modum, venti, nunc huc, nunc illuc verso mari, velut monte 
praecipiti devolutus torrens rapitur. .À story grew up in later times that 
Aristotle, then living at Chalcis, put an end to his life through vexation at 
his inability to explain the cause of these currents (Justin M. Coh. ad 
Gent. 36, Eustath. ad. Dion. Perieg. 475, cited by Ideler on Arist. Meteor. 
IL 8). The account given in the Diot. of Geog. is as follows: *It remains 
but a short time in ἃ quiescent state, changing its direction in & few 
minutes and almost immediately resuming its velocity, which is generally 
from four to five miles an hour either way. "The results of three months' 
observation afforded no sufficient data for reducing the phenomena to any 
regularity'. Strabo says of it (IX p. 618) περὶ δὲ τῆς παλιῤῥοίας τοῦ Ἑὐρίπου 
τοσοῦτον μόνον εἰπεῖν ἱκανόν, ὅτι ἑπτάκις μεταβάλλειν φασὶ καθ᾽ ἡμέραν ἑκάστην 
καὶ νύκτα" τὴν δὲ αἰτίαν ἐν ἄλλοις σκεπτέον. Pliny, after giving an acoount 
of tides generally, adds (11 97) quorumdam tamen privato, natura. est, velut 
Tauromenitamy Euripi et in Euboea, septies die ac nocte reciprocantis. 


BOOK III CH. X ὃ 24. 83 


Mela however (Π 7) says it ebbs and flows seven times in every twelve 
hours, cf. Seneca Herc. Κ᾽. 377, Herc. O. 119, Troad. 838. 'The word got to be 
used of any channel (Xen. Ze//. 1 6 $ 22) and hence of a conduit, as in Cic. 
Leg. 11 ἃ ductus aquarum quos isti nios et euripos vocant. On tides see 
Above 11 19 nn. [Cf Aesch. Ag. 191 παλεῤῥόχθοις ἐν Αὐλίδος τόποις. 
Swainson.] 

freto Siciliensi: the word fretum is sometimes used distinctively of 
the straits of Messana. Sirabo tells us some explained the currents there 
by the supposition that the two seas, of which they formed the junction, 
were on different levels, διὰ τοῦτο τοὺς εὐρίπους ῥοώδεις εἶναι, μάλιστα δὲ τὸν 
κατὰ Σικελίαν πορθμόν, ὅν φησιν (Eratosthenes) ὁμοιοπαθεῖν ταῖς κατὰ τὸν 
᾿Ωκεανὸν πλημμυρίσι τε καὶ ἀμπώτεσι" δίς τε γὰρ μεταβάλλειν τὸν ῥοῦν ἑκά- 
στης ἡμέρας καὶ νυκτός foll. Thucydides (1v 24) seems to identify it with 
the Charybdis of Homer, διὰ στενότητα δὲ καὶ ἐκ μεγάλων πελαγῶν τοῦ re 
Τυρσηνικοῦ καὶ τοῦ Σικελικοῦ ἐσπίπτουσα ἡ θάλασσα ἐς αὐτὸ καὶ ῥοώδης οὖσα 
εἰκότως χαλεπὴ ἐνομίσθη. Allen cites Lucr. 1 721 angustoque fretu rapidum 
mare dividit undis Italiae terrarum oras a, finibus ejus (Siciliae). Lucretius 
also uses the word metaphorically in rv 1030 and vi 364, where Munro 
S&y8 ' fretus expresses ab once the strait joining two seas and the swell and 
surging commou in such cross-seas'. See Varro quoted on /retorum 
angustiae 11 19. 

fervore: 'boiling', as in Lucr. v1 437 prorumpitur in mare venti vis, el 
fervorem márum concinnat 4n, undas. 

Europam Libyamque: the frewm Gadiuanum or Herculeum. "The 
line, which is assigned to Ennius Axa. vir by L. Müller p. 34, is also 
cited in 7'usc. 1 45 4i qui Oceani freta illa viderunt, Europam &c. It was 
near Gibraltar that Posidonius investigated the phenomena of the tides, 
see above r1 19 nn. 

vel Hispanienses vel Britannici: (either on the coasts of Spain or 
Britein'. We have seen above (1 19 n., cf. Strabo 11 5 p. 261) that 
Aristotle explained the Atlantic tides by the peculiar nature of the Spanish 
coast, "The tides of Britain were noticed as extraordinary by Pytheas 
(Plin. N. AH. 11 99), cf. Caesar B.G. 1v 29. 

fleri non possunt: 'is it impossible for them to occur?? "This gives 
& better sense than «onne read by most M88, which would mean * may they 
not occur 1? 

ordinem conservant: what is the value of the argument from regu- 
larity? It shows that there is something more than chance or oaprice at 
work. But constantia is never regarded as being the sole and sufficient 
reason for belief in the rational government of the universe. It might be 
the necessary result of some original law of matter. 'The instances by 
which Cotta endeavours to throw ridicule upon it are themselves indu- 
bitable proofs of ἃ steadily acting cause. 

ne tertianas quoque febres: the ΜΒῈ reading quidem is capable of ἃ 
good sense in itself, limiting the assertion, like Gr. ye, to the particular 

| 6—2 


84 . BOOK III CH. X 8 24. 


kind of fever; but it is hardly likely that Cic. would have used ne—Qquidem 
in any but the idiomatio sense. I have therefore followed the other edd. 
in reading quoque. "The comparison with intermittent fevers may have 
been suggested by the common term circumitus (περίοδος), see above r1 49 
and Cels. 111 12 eas febres quae certum habent. circumitum et ex toto remit, 
tuntur. On ihe kinds of intermittent fevers, quartan, tertian, quotidian, 
see Plin. virt 50 certis pestifer calor remeat horis aut rigor, neque horis modo 
sed et. diebus noctibusque trinis quadrimisve, etiam anno toto ; Lydus Mens. 
III p. 51 πλεονάσαντος μὲν πυρὸς πυρετὸς γίνεται, ἀμφημερινὸς δὲ ἀέρος, τρι- 
ταῖος δὲ ὕδατος, τεταρταῖος δὲ γῆς, Mayor on Juv. 1v 57 quartanam speranti- 
bus aegris. ΑΒ we read below $ 63, febris was deified, though not for the 
reason ironically suggested here. 

reversione et motu: cf. Ac. 11 119 motus mutationemque, below ὃ 27, 
Div. τι 94, and see Index under * hendiadys'. 

ratio reddenda est: *have to be explained'. The Stoic would reply 
that that was what he meant by calling them divine. The fact that all 
things were rational proved that the universe was ordered by reason, and 
to this reason he gave the name of God. 

$ 25. quod cum facere—deum: *in cases where you are unable to 
give ἃ rational explanation you have recourse to the Deity. 

in aram confugitis: the same metaphor is used by Archytas ap. Arist. 
Rhet. Y11 11 ταὐτὸν εἶναι διαιτητὴν καὶ βωμόν' ἐπ᾿ ἄμφω γὰρ τὸ ἀδικούμενον 
καταφεύγει; Caecin. 100 cum. homines vincula vitant, confugiunt quasi ad 
aram in exsilium ; p. Red. in Sen. 11 nisi 4n aram tribunatus confugisset ; 
Verr. 11 3 and 8 ad. aram legum confugere. 'We have the literal sense in 
Tusc. 1 85 Priamum, cum in aram confugisset, hostilis manus interemit. 


Ba. (3). The arguments of Chrysippus are equally weak. — He 
w8e8 better! in (he same vague way, and. does not distinguash between 
reason, and nature. — It 18 no presumption n, man to believe that he is 
himself rational and. that the stars are composed of brute matter. 
The comparison of the wniverse to a, house begs the question. && 25, 26. 


Chrysippus: m 16. For et —*and then" cf. 1 50, 93. 

callidus: fr. callum *hardened skin', itself used metaphorically by 
Cic. T'usc. τι 36 ipse labor quasi callum quoddam obducit dolori; hence 
calleo * to be hardened, as in Fam. 1v ὅ ὃ 2 in illis rebus exercitatus animus 
callere jam debet atque omnia minoris aestimare ; and concallesco *to become 
hardened', Att. rv 16 ὃ 10 /ocus ille animi nostri concalluit. From this 
sense we get the further meaning ' practised ', *expert', like tritus, τρίβων, 
τρίμμα, cf. Catil. xix 17 prudentes natura, callidi usu, doctrina eruditi ; and 
the pun in Plaut. Poen. 111 2. 2, and. Pers. τὶ 5. 4 vide sis calleas.  Callum 
aprugnum callere aeque non sinam. We find it joined with versutus 
(*adroit, *dexterous', *dodgy?) Off. 1 108, 11 10, ru 57, Caecin. 55, 65. 
For the derivation cf. Plaut. Epid. 111 2. 35 vorsutior es quam rota figularis. 


BOOK III CH. X $ 25. 85 


There is no particular reason for these verbal distinctions here. But 
Cicero was in Augustine's phrase verborum vigüantisimus appensor ac 
sensor (cited by Trench on Words Lect. 4), of which we have an example 
in the forms beatitas, beatitudo proposed by him in 1 95; still more in the 
discussion on the word invidentia (Tusc. 111 20), non. dizi invidiam, quae 
tum est cum invidetur, αὖ invidendo autem invidentia recte dici potest ut 
effugiomus ambiguun nomen invidiae, quod verbum ductum est a, nimis 
£n£uendo fortunam olterius, ut est in. Melanippo, and so on for some lines ; 
after which he returns to his subject. 

igitur: resumptive, see on I 44. 

in eodem, quo illa: for the subaudition of the preposition with the 
relative, when it has been expressed with the demonstrative, see above 
I 31 n, Mayor on Cic. PA. τι 26, Madv. ὃ 323 obs. 1 [also on Fn. 1 32, 
Fabri on Liv. xxit 33 ὃ 9, Beier on Cic. Of. 1119. J. E. B. M.]. 

errore versantur: *have their being in the same error, cf. r 43 in 
mazima inconstantia versantur opiniones ; 1 97 ÁAristonis magna $n errore 
sententia est; Ü'usc. 1 107 vides quanto haec in errore versentur * what a 
mistake underlies all this *. 

$26. praestabilius praestantius 11 10, 45. See below on patibilem, 
$ 29. 

quid inter naturam et rationem intersit: *what a distance there is 
between reason (such as we know it in man) and the unconscious opera- 
tions of nature'. "This refers both to the argument of Chrysippus ir 16 
(ἐπ omine solo est ratio &c.) and to that of Zeno just cited. 

distinguitur: on the change from the Act. to the Pass. Swainson 
compares Madv. Fn. 11 48. 

idemque: Cotta here separates the two arguments which are appa- 
rently blended in 11 16, where see nn. He has just given the former *if 
there is anything in the universe beyond man's power to make, that which 
made it must be God': he now gives the latter, *if God does not exist, 
there is nothing in the universe superior to man ; which is absurd ". 

sint: Subj. because subordinate to negat esse. 

id—nihil homine esse melius: on the explanatory clause in apposi- 
tion to Demonstrative see above $ 7 si 4d est primum. 

Orionem et Caniculam: see nn. on 11 113. Came. is here used for 
Sirius, as in Hor. Od. 1 17, i11 13, not for the Lesser Dog-star (Procyon), 
as by Plin. V. H. xvirr 68 cited on 11 114. ΑΒ usual, Cotta confuse agit. 
Tbe question is not here as to the divinity of each constellation, but as to 
the rationality of the universe. Cotta's argument merely comes to this, 
there are parts of the universe which are irrational and unconscious and 
therefore inferior to man. 

si domus—debemus : see r1 17 nn. 

aedificatum : cf. nn. on 1 19 aediftcari mundum, x 4 fabricati; and for 
omission of esse Acad. 11 126 ne exaedificatum quidem hunc mundum divino 
consilio existimo, and Index under 'ellipsis'. 


86 BOOK III CH. X $ 25. 


& natura: see on Ir 33. "The promise here made is not fulfilled in 
what remains. 


Ba. (4). Nor ts there more weight 4n. the assumptions that the 
rational soul of man must have proceeded from a rational soul $n. the 
universe, and that the harmony of nature can only be explained on the 
supposition of one divine Governor. | Both are spontaneous products 
of nature acting according to her own laws. SS 21, 28. 


Ch. x1$ 27. unde animum arripuerimus: cf. τι 18 nn. and Div. πὶ 
26 naturale (genus divinandi) quod. animus arriperet. extrinsecus ἐς divini- 
tate, unde omnes animos haustos aut acceptos aut libatos haberemus. The 
Bame form of argument is used by F. W. Newman (Jteply to Eclipse of 
Faith p. 26): *Being conscious that I have personally a little love and 
ἃ little goodness, I ásk concerning it, as concerning intelligence, where did 
I pick it up? and I feel an invincible persuasion that, if I have some 
moral goodness, the great Author of my being has infinitely more (cited 
by Mansel Bampton Lectures p. 197). 

et ego quaero : for the ironical et cf. 1 79 n., below ὃ 82 et praedones, 
and Cato 25 diu vivendo multa senectus quae non vult videt. Εἰ multa 
fortasse quae vult. 


unde orationem: the same kind of frivolous objection 88 we had 
before in $ 283. Granted reason, you have its developments and applications. 


ad harmoniam canere: cf. nr 19 concinentibus mundi partibus n. 
* Pythagoras believed that the intervals between the heavenly bodies cor- 
responded to those of the octave and that hence arose the harmony of the 
Bpheres, which mortals were unable to hear, either because it was too 
powerful for their ears, or because they had never experienced absolute 
silence, Anc. PÁil. p. 10; cf. Plato Rep. x 617 *upon each of the eight 
circles stands a Siren, who travels round with the circle uttering one note in 
one tone, and from all the eight notes there proceeds & single harmony. 
At equal distances around sit the Fates clothed in white robes, chanting 
to the music of the Sirens, Lachesis of the past, Clotho of the present, 
Atropos of the future!; Zeller 1 398, πὶ 653, Cic. E.P. v1 18 (after being 
shown the planets Scipio asks) quis est qui complet aures meas tantus et tam 
dulcis sonus? — Hic est, inquit ille, qui intervallis disjunctus imparibus, sed 
tamen pro rata, parte ratione distinctis, impulsu et. motu ipsorwn orbium 
eficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit ; 
nec enim sentio tanti motus (ncitari possunt...Summus {16 caeli. stellifer 
cursus, cujus conversio est concitatior, acuto et. excitato movetur sono, gra- 
vissimo autem hic lunaris atque infimus...Mli autem. octo cursus. septem 
efficiunt distinctos intervallis sonos (which we imitate on our musical instru- 
menta)...Hoc sonitu oppletae aures hominum obsurduerunt. ..sicut, ubi Nilus 
ad illa, quae Catadupa nominantur, praecipitat ez altissimis montibus, ea 


BOOK III CH. XI ὃ 27. 8T 


gens, quae illum locum accolit, propter magnitudinem sonitus sensu audiendi 
caret ; Plin. N. H. 11 22, Shaksp. M. of Ven. v. 1. 60 * There's not the smallest 
orb which thou behold'st, but in his motion like an angel sings, still 
quiring to the young-eyed cherubins ; such harmony is in immortal souls; 
but whilst this muddy vesture of decay doth grossly close us in, we cannot 
hear it Aristotle (Cael. τι 9) argues against the Pythagorean harmony of 
the spheres. 

ista sunt: the soul with all its faculties, which you referred to as 
proving ἃ divine Originator. 

artificiose ambulantis ; cf. 1157 naturam ita definit ut eam dicat ignem 
esse artificiosum ad. gignendum progredientem via. 'T'he change of phrase is 
intended to be ludicrous, *artistically walking nature' instead of 'the 
movement of the artistic fire". | Ambulo is however used of inanimate 
objects, as by Cato E. E. 1 3 amnis qua naves ambulant ; of the Nile by 
Plin. Δ). H. v 10; of light, ib. xxxvir 47, where it is said of & precious stone 
inclusam lucem transfund:it cum inclinatione, velut intus ambulantem ex alio 
atque alio loco reddens [of machinery, ib. xvii ὃ 317. For artificiose cf. 
Ambr. 0f.193. J. E. B. M] 

omnia cientis—mutationibus suis: Cotta here gives to artzficiosus a 
different meaning to that which it bore in Zeno's definition of nature, 
actually contrasting it with natural, as in Div. 1 72 (genera divinandi) non 
naturalia sed. artificiosa. 

$ 28. itaque gives ἃ reason for suis. "The character impressed 
on the universe comes from nature herself, not from any adventitious 
Source. 

convenientia: cf. 11 54 Àanc in. stellis...convenventiam. temporum. ..con- 
veniens constansque conversio ; &nd, for the passage generally, n. on 11 19 
consentiens conspirans continuata cognatio. 

cognatione continuatam: so Mss. Edd. put both words either in 
AbL or Àcc. But why may we not translate *connected by relation- 
ship'! We have omnes artes quasi cognatione quadam inter se continentur, 
Arch. 2; (animus) deorum cognatione teneatur Div. 1 64, cf. Plato Meno 81 
ἅτε τῆς φύσεως συγγενοῦς οὔσης, With the remarks in Grote's Pilato 11 p. 17 
(where parallels are cited from Leibnitz); Porphyr. V. Pyth. ὃ 49 τὸ αἴτιον 
τῆς συμπνοίας xal τῆς συμπαθείας τῶν ὅλων...ἐν προσηγόρευσαν, καὶ γὰρ τὸ ἐν 
τοῖς κατὰ μέρος ἣν τοιοῦτο ὑπάρχει, ἡνωμένον τοῖς μέρεσι καὶ σύμπνουν κατὰ 
μετουσίαν τοῦ πρώτου αἰτίου. Consentio and conapiro are frequently joined, 
as in T'usc. v 72 (in friendship we see) conszium omnis vitae consentiens. et 
paene conspirans ; Fin. v 66 conspiratio consensusque virtutum ;. Fin. 1 20, 
Oecon. 1. 

illa vero cohaeret —naturae viribus: if we keep the ΜΒ reading, i/a 
here can only refer to natura, Some edd. have therefore proposed to make 
it plural, reading continerentur, cohaerent, permanent ; but Cic. is not very 
careful about avoiding repetitions, cf. below ὃ 34 natura...ex naturis...quo 
naturae vi, II 25 puteis jugibus n., Div. 1 119 e monte Taygeto extrema 


88 BOOK ΠῚ CH. ΧΙ ὃ 28, 


montis quas; puppis avulsa, est: moreover we find the sing. 1n ea just below. 
On vero see 1 86 n. 

naturae viribus, nou deorum : but to the Stoic, as to the Christian, 
nature was merely the manifestation of God ; cf. Lact. r1 8 melius Seneca 
vidit nil aliud esse naturam quam Deum. Cum igitur. ortum rerum tribuis 
naturae ac detrahis Deo, in eodem luto haesitans versuram facis. A quo 
enim fieri mundum negas, ab eodem plane fieri mutato nomine confiteris. 
Balbus carefully distinguishes the meanings of the term 'nature' 1r 81, 
and is quite willing to ascribe to nature the ordering of the universe, 
provided that by * nature' we understand eim participem rationis, and not 
vim quandam sine ratione cientem motus «n corporibus necessarios. 

quasi consensus : see on 11 19 ; quas: is merely a modest way of intro- 
ducing his equivalent for the Gr., cf. Reid on Cato 47 quasi titillatio — 
γαργαλισμός. 


Bb. Carneades argument showing that no animal can be eternal 
(and therefore that the God of the Stoics is ἃ figment). Ch. xir ὃ 29 
—ch. xiv $ 34. 


(1) Whatever ἐδ corporeal must be discerptible. ὃ 29. 


Much of the following argument is found in Sext. Emp. 1x 137 foll. It 
is there employed undisguisedly to disprove the existence of the Gods, not, 
as ostensibly here, to disprove the Stoic view of their nature, cf. above 
$ 20 cum ostendere velles quales di essent, ostenderes nullos esse. Sextus 
begins, not simply by assuming, but by proving, that the God of the Stoics 
must be an animal, τὸ yàp ζῷον τοῦ μὴ (gov κρεῖττον. Whatever may be 
the value of the argument, it does not touch the main point of the Stoic 
theology, the belief in the mundane Deity ; for this did not prevent them 
from maintaining the doctrine of the corruptibility of the world, in opposi- 
tion to the Aristotelian doctrine of the eternity of the world ; cf. Diog. L. 
ΥΠ 141 φθαρτὸν εἶναι τὸν κόσμον ἅτε γενητόν, οὗ τά re μέρη φθαρτά ἐστι 
καὶ τὸ ὅλον: τὰ δὲ μέρη τοῦ κόσμου φθαρτά, εἷς ἄλληλα γὰρ μεταβάλλει" 
φθαρτὸς dpa ὁ κόσμος (see below Bb (8)). καὶ εἴ τι ἐπιδεκτικόν ἐστι τῆς 
ἐς τὸ χεῖρον μεταβολῆς, φθαρτόν ἐστι' καὶ ὁ κόσμος dpa: ἐξαυχμοῦται γὰρ 
καὶ ἐξυδατοῦται, Zeller Iv p. 152 n. But how is this consistent with their 
doctrine that the world is God, ζῷον ἀθάνατον Ἱ "The explanation is that, 
though the form is transitory, the substance is eternal The world, as it 
exists at any moment, will be destroyed in the next conflagration, but the 
flame, which destroys it, is itself the seed of the new world which rises out 
of the ashes of the old ; cf. Zeno (Stob. Ecl. p. 322) τὴν τῶν ὄντων πρώτην 
ὕλην πᾶσαν ἀΐδιον καὶ οὔτε πλείω γιγνομένην οὔτε ἔλάττω, rà δὲ μέρη ταύτης 
οὐκ ἀεὶ ταὐτὰ διαμένειν ἀλλὰ διαιρεῖσθαι καὶ συγχεῖσθαι, also Chrysippus ibid. 
and ap. Plut. δὲ, Rep. p. 1052. More fully pseudo-Philo 7nc. Mund. 2 οὐδεὶς 
οὕτως ἐστὶν εὐηθὴς dore ἀπορεῖν εἰ ὁ κόσμος εἰς τὸ μὴ ὃν φθείρεται, ἀλλ᾽ 
εἰ δέχεται τὴν ἐκ τῆς διακοσμήσεως μεταβολήν, ib. 3 οἱ δὲ Στφικοὶ κόσμον 


BOOK III CH. XI S 28. 89 


μὲν ἕνα, γενέσεως δὲ αὐτοῦ θεὸν αἴτιον, φθορᾶς δὲ μηκέτι θεόν, ἀλλὰ τὴν 
ὑπάρχουσαν ἐν τοῖς οὖσι πυρὸς ἀκαμάτον δύναμιν...ἐξ ἧς πάλιν αὖ ἀναγέννησιν 
κόσμου συνίστασθαι προμηθείᾳ τοῦ τεχνίτου. δύναται δὲ κατὰ τούτους ὁ μέν 
τις κόσμος ἀΐδιος, ὁ δὲ φθαρτὸς λέγεσθαι, φθαρτὸς μὲν ὁ κατὰ τὴν διακόσμησιν, 
ἀΐδιος δὲ ὁ κατὰ τὴν ἐκπύρωσιν παλιγγενεσίαις καὶ περιόδοις ἀθανατιζόμενος 
οὐδέποτε ληγούσαις, Zeller rv p. 153 nn. It may be well to note here that 
the Stoics used the term σῶμα in the widest sense, including not only 
what we should call matter, but God, the soul, even the affections and 
virtues, which they defined to be the material soul affected in & particular 
way. 

Ch. xi ὃ 29. Carneades: we have a specimen of his anti-Stoic 
polemic in Acad. 11 119 foll. After à short statement of the Stoic φυσιο- 
λογία (hunc mundum esse sapientem, habere mentem, quae et se et ipsum 
fabricata, sit et omnia moderetur, moveat, regat &c.) he proceeds cur deus 
omnia mostra causa cum faceret—sic enim. vultis—tantam vim natricum 
viperarumque fecerit ? cur mortifera, tam multa, ac perniciosa terra marique 
disperserit ἢ... Vegas eine deo posse quicquam. — Ecce tibi e transverso Strato, 
qui det «sti deo immunitatem magni quidem muneris. |. Negat opera deorum 
se uti ad. fabricandum mundum. | Quaecunque sint, docet omnia. effecta, esse 
natura. Compare also Sext. Emp. P. H. 111 1, Zeller 1v p. 5048 foll. 

dissolvitis: cf. Div. i1 11 quomodo mentientem, quem ψευδόμενον vocant, 
dissolvas ? more common in this sense than soívo, which we find Zn. 1 32 
quomodo captiosa, solvantur. 

si nullum—possit: “1 all bodies are liable to death, no body can be 
eternal; but there is no body which is not liable to death, none even that 
is indiscerptible or incapable of decomposition: Since, as Madv. has 
remarked, the gist of the whole paragraph is to prove nullum animal esse 
sempiternum, and the argument of Carneades in Sext. Emp. 1x 138 foll. 
proceeds on the assumption that God is an animal, we should rather have 
expected animal instead of corpus sempiternum ; and so in fact Ba. reads, 
but see the following notes. For ne—Qquidem cf. Deiot. 36 nec unquam 
succumbet inimicis, ne fortunae quidem. 


Bb. (2. Whatever is possessed. of soul is capable of feeling, and 
whatever i8 capable of feeling 4s liable to 4mpressions from without, 
and therefore to destruction. ὃ 29. 


We may compare with this argument Sext. Emp. IX 146 xal μὴν ἡ 
αἴσθησις ἑτεροίωσίς τίς ἐστιν' ἀμήχανον yàp τὸ δι’ αἰσθήσεώς τινος ἀντιλαμ- 
βανόμενον (quod. per sensum aliquid apprehendit) μὴ ἑτεροιοῦσθαι.. εἰ οὖν 
αἰσθάνεται ὁ θεός, καὶ ἑτεροιοῦται" εἰ δὲ ἑτεροιοῦται, ἑτερώσεως δεκτικός ἐστι 
καὶ μεταβολῆς ... πάντως καὶ τῆς ἐπὶ τὸ χεῖρον μεταβολῆς, and therefore 
mortal. 

cumque omne animal: this seems to be introduced as a new inde- 
pendent argument, but I &m inclined to think that in the original it must 
have been joined with the preceding, thus: *you say God is an animal; 


90 BOOK III CH. XII ὃ 29. 


every animal is & compound of body and soul; body is discerptible and 
therefore perishable ; soul is sensitive and therefore liable to suffering and 
death; therefore on both grounds every animal is mortal'; in Gr. some- 
thing like this: πᾶν ζῷον σωματικόν ré ἐστι καὶ Ψψυχικόν, τὸ δὲ σωματικὸν 
διαλυτόν, τὸ δὲ ψυχικὸν παθητόν, παθητικὸν ἄρα καὶ διαλυτὸν τὸ ζῷον, τὸ δὲ 
τοιοῦτον πᾶν θνητόν. The reasons why I am disposed to join the two argu- 
ments are (1) that the conclusion at the end of the section evidently has 
reference to both, and (2) that the twofold nature of the argument serves 
lo explain the verbiage and repetition which mark the whole paragraph. 
I think however that in any case we must transfer the sentence ergo 
ttidem—4aeternum and place it before cumque omne animal. We thus bring 
together connected clauses and get some reason for the logical particles: 
ergo draws the special conclusion from the discerptibility of body to the 
discerptibility of the animal, in the same manner (::dem) as the more 
general conclusion of the mortality of the animal was inferred from the 
perishableness of the body. Again, aqu: will introduce the minor premiss 
after the major st omne animal tale est, thus : *if all animals are sensitive, 
there is none which is not liable to be affected from without, and if every 
animal is of this nature, none is safe from death ; but every animal (is of 
this nature, i.e.) is framed so as to be exposed to the action of external 
forces; therefore every animal is liable to death and discerptible'. 

patibilem : here with an active force * capable of suffering, as in Lact. 
II 9 patibile elementum, like praestabilis above ὃ 26, insatiabilis 11 98. In 
ihe only other passage in which it is used by Cic. it has a passive force, 
Tusc. ΤΥ 51 patibiles dolores-tolerabiles ; 8o émpetibilis, Fin. 11 57.  Com- 
pare Arist. Anim. τὶ 11 ὃ 11 τὸ αἰσθάνεσθαι πάσχειν τι ἐστίν, ib. τί 5 ἡ 
αἴσθησις ἐν τῷ κινεῖσθαί τε καὶ πάσχειν συμβαίνει... δοκεῖ γὰρ ἀλλοίωσίς τις 
εἶνα. Βυΐ Ar. guards against the inference that what is capable of feeling 
is necessarily perishable, ib. πὶ ὅ ὃ ὅ τὸ πάσχειν τὸ μὲν φθορά τις ὑπὸ τοῦ 
ἐναντίου, τὸ δὲ σωτηρία μᾶλλον τοῦ δυνάμει ὄντος ὑπὸ τοῦ ἐντελεχείᾳ ὄντος, 
Stob. Ecl. 1 58 (Diels p. 456). Cf. Reid on Acad. 1 41 comprehendibile. 

eorum : sc. antmaliwm understood from omne animal. Sch. compares 
Fin. 1v 57 cumque omnis controversia, aut de re soleat aut de nomine esse, 
utraque earum nascitur, where Madv. cites Off. 1 41 totius injustitiae nulla 
capialior. See also 7'usc. τν 65 τη tota ratione ea, quae pertinet ad. animi 
perturbationem, una, res videtur causam continere, omnes eas esse in nostra 
potestate ; so in Leg. 1 40 jure aliquo is followed by quae δὲ appellare au- 
dent 


accipiendl aliquid extrinsecus: but the Stoics expressly denied that 
ihere was anything outside which could affect their mundane deity, cf. rt 
31, 35 nn. Plato's doctrine of sensation is thus summed up in Z/ac. PAd. 
IV 8 (Diels p. 394): Pl. defines αἴσθησις to be Ψυχῆς xal σώματος κοινωνίαν 
πρὸς rà ékrós ἡ μὲν yàp δύναμις ψυχῆς, τὸ δ᾽ ὄργανον σώματος" ἄμφω δὲ 
διὰ φαντασίας ἀντιληπτικὰ τῶν ἔξωθεν. ΟἹ the force of accipiendi cf. acci- 
pere plagam 1 10 and below $ 32 accipiat interitum. 


BOOK III CH. XII ὃ 29. 91 


quasi ferendi et patiendi: is this C.s explanation of accip. extr. 
(ἔξωθεν λαμβάνειν), or is it simply a translation of τοῦ πάσχειν, for which he 
máy have thought patiend: by itself to be not sufficiently general? On the 
60 of quasi in introducing ἃ translation see &bove ὃ 28. Perhaps the Gr. 
may have been something as follows : οὐδέν ἐστι ζῷον ὅτι μὴ τῇ τοῦ λαβεῖν 
τι ἔξωθεν, τοῦτ᾽ ἐστὶ τοῦ πάσχειν, ἀνάγκῃ ἔχεται" εἰ δὲ πᾶν ζῷον τοιοῦτον, 
οὐδὲν ἔσται ζῷον ἄφθαρτον. 


Bb. (3). Whatever 4s composed of changing elements ἐδ itself 
liable to change and. therefore perishable; but the four elements of 
which all animals are composed are changeable and. perishable ; there- 
fore all animals are mortal. 88. 30, 81. See Diog. L. vir 141 cited 
above under B b (1). 


$30. ut enim, si omnis cera—item nihil argenteum— similiter 
igitur: 'as, if liquefaction were a property of wax, there could be nothing 
made of wax which would not exhibit this property, and in like manner 
nothing of silver (which would not do the same), if liquefaction were 8 
property of silver; so—. For the use of igitur in the apodosis Sch. cites 
$ 33 nullum igitur animal aeternum est, and Invent. 1 50 quodsi melius 
geruntur ea quae consilio quam quae sine consilio administrantur, niil 
autem omnium. rerum melius administratur quam omnis mundus, consilio 
igitur mundus administratur. It is not unfrequent in Plautus and Lac- 
tantius, see exx. in Hand's Z'ursel/, s. v. So ergo below ὃ 51. 

cera commutabilis: wax is the stock example of ἀλλοίωσις, See Arist. 
Phys. vit 3 p. 245 b * we do not call an object fashioned in a particular way 
by the name of the material of which it is composed, e.g. we do not call a 
statue bronze, but of bronze, nor 8 pyramid wax, but of wax; but the 
material itself we call by the same name however it is altered, for whether 
Bolid or liquid we still call it bronze and wax; so Cael. 111 7 p. 306 (an 
example of μετασχημάτισις) καθάπερ ἐκ τοῦ αὐτοῦ κηροῦ γίγνοιτ᾽ ἂν σφαῖρα καὶ 
κύβος, Ánim. τὶ 1 ὃ 7 οὐ δεῖ ζητεῖν εἰ ἐν ἡ ψυχὴ καὶ τὸ σῶμα, ὥσπερ οὐδὲ 
τὸν κηρὸν καὶ τὸ σχῆμα, Plut. Mor. p. 1075 (the gods, with the exception of 
Zeus, are according to the Stoics) τηκτοὺς ὥσπερ knpivove ἣ καττιτερίνους, 
Ov. Met. xv 169, Cic. Orat. r1 177. [Plin. Epist. vit 9 ὃ 10 ut laus est 
cerae, mollis cedensque sequatur δὲ doctos digitos jussaque fíat opus, et munc 
informet Martem castamque Minervam, nunc Venerem effingot, nunc Veneris 
puerum; Hor. A. P. 163 cereus in vitium flecti. J. E. B. M.] 

8i o2, e quibus constant omnia quae sunt: so (partly following Ba.) 
I correct the 8 reading δὶ omnia. quae sunt e quibus cuncta constant. Τὸ 
seems absurd to speak of the four elements mentioned below as omnia; 
&nd in any case quae sunt would be out of place in reference to them. 
Ea would be easily lost before e, and if omnia quae sunt got misplaced, it 
would be natural to insert cuncta before constant. 

Si esset corpus aliquod immortale, non esset omne mutabile: the 


92 BOOK III CH. ΧΙ $ 30. 


connexion between mutability and mortality is denied by Herm. Trism. 
ap. Stob. Ecl. r 35 p. 702 πᾶν σῶμα μεταβλητόν, οὐ πᾶν σῶμα διαλυτόν, also 
by pseudo-Philo with special reference to the mutability of the four ele- 
ments. After citing Eurip. (fr. Nauck 836) χωρεῖ δ᾽ ὀπίσω rà μὲν ἐκ γαίας 
φύντ᾽ ἐς γαῖαν, rà δ᾽ ἀπ᾽ αἰθερίον βλαστόντα γονῆς els οὐράνιον πόλον ἦλθε 
πάλιν. θνήσκει δ᾽ οὐδὲν τῶν γιγνομένων, διακρινόμενον δ᾽ ἄλλο πρὸς ἄλλῳ 
μορφὴν ἰδίαν ἀπέδειξεν, he continues ὁ κόσμος ἀμέτοχος ἀταξίας ἐστίν, ἀρίστην 
γὰρ θέσιν καὶ ἐναρμόνιον τὰ τοῦ κόσμου εἴληφε πάντα, ὡς ἕκαστον καθάπερ 
πατρίδι φιλοχωροῦν μὴ ζητεῖν ἀμείνω μεταβολήν *Earth is in its natural 
place in the centre, water is poured around it, while the lighter elements 
air and fire are placed in order above, so that, if dissolution never occurs 
but where there is an interference with the natural order, there is no 
cause for dissolution in the world' (nc. Mund. p. 498). Again he cites 
Heraclitus ψυχῆς θάνατον ὕδωρ γενέσθαι, ὕδατος θάνατον γῆν γενέσθαι (Byw. 
fr. 68) and explains θάνατον οὐ τὴν εἰς ἅπαν ἀναίρεσιν ὀνομάζων, ἀλλὰ τὴν 
εἰς ἕτερον στοιχεῖον μεταβολήν, ἀπαραβλήτου δὴ καὶ συνεχοῦς τῆς αὐτοκρατοῦς 
ἰσονομίας ταύτης ἀεὶ φυλαττομένης, and a little below τὸ δὲ φάσκειν ὅτι φθεί- 
ρεται, μὴ συνορώντων ἐστὶ φύσεως εἷρμόν (p. 509). "This constant flux is 
described by Balbus (11 84) as the life-giving circulation of the universe. 
He does not however pronounce on the question of its eternity. 

etenim shows more fully the reason why all bodies must be mutable 
and therefore perishable. 

$31. intereunt: see the passage cited above from Heraclitus. 


Bb. (4). Every animal i$ susceptible of pleasure and. pain, but 
that which 48 susceptible of pain $a susceptible of death. | SS 32, 33. 


Ch. χπὶ ὃ 32. quod neque natum sit et semper sit futurum : * alike 
without beginning and end'. Philo (/nc. Mund. p. 489) distinguishes 
three views in regard to the eternity of the universe, τῶν μὲν ἀΐδιον τὸν 

κόσμον φαμένων ἀγενητόν re kai ἀνώλεθρον (the Peripatetics); τῶν δὲ é 
ἐναντίας γενητόν τε καὶ φθαρτόν (the Epicureans and Stoics in different 
way8); while Plato held that it was γενητὸν xai ἄφθαρτον, not meaning by 
this (as Philo explains) that it had an actual origin in time, but that its 
existence depended on the will of the Demiurgus. 

omne animal sensus habet: so Arist. Part. An. 1114 ὃ 17 τὸ ζῷον ai- 
σθήσει ὥρισται, and again Anm. τὶ 2 ὃ 8 ὅπου αἴσθησις, kai λύπη re xai ἡδονή. 
For the following argument cf. Sext. Emp. 1x 139 ei γάρ εἶσι θεοί, ζῷά εἰσιν" 
el δὲ ζῷά εἶσιν, αἰσθάνονται: πᾶν γὰρ ζῷον αἰσθήσεως μετοχῇ νοεῖται ζῷον. 
εἰ δὲ αἰσθάνονται, καὶ πικράζονται καὶ γλυκάζονται.. .γλυκαζόμενος δὲ καὶ πικρα- 
ζόμενος εὐαρεστήσει τισὶ καὶ δυσαρεστήσει. δυσαρεστῶν δέ τισι καὶ ὀχλήσεως 
ἔσται δεκτικὸς καὶ τῆς ἐπὶ τὸ χεῖρον μεταβολῆς" εἰ δὲ τοῦτο, φθαρτός ἐστιν, 
also ib. ὃ 70 immortality is inconsistent with pains and tortures, ἐπείπερ 
πᾶν τὸ ἀλγοῦν θνητόν ἐστιν. (The expression ἐπὶ τὸ χεῖρον μεταβολή ia 
borrowed from Plato Rep. r1 381 *if God changes, it must be for the worse, 
since he is absolute perfection, cf. Aug. in JoA. Ev. xx111 9 quidquid et a 


BOOK III CH. XIII ὃ 32. 93 


meliore in deterius et a deteriore in melius moritur, non est deus.) | A similar 
argument was used by Panaetius (ap. Cic. Z'usc. 1 79) to disprove the 
immortality of the soul ; niA esse quod doleat, quin id, aegrum esse quoque 
posnt ; quod. autem in morbum cadat, id. etiam Vnteriturum ; dolere autem 
animos, ergo etiam interire. Τὺ was criticized by Augustine C. D. xx1 3 
cujus rationis est. dolorem facere mortis argumentum, cum vitae potius sit 
indicium ?  *'The reason why we find pain kill here is because the con- 
nexion between soul and body is not strong enough to sustain the shock ; 
but the soul will live on in spite of pain. "The Platonists and Peripatetics 
made the concupiscent part of the soul mortal; hence Virgil (Aen. v1 730) 
hinc (i.e. ex terrenis artubus moribundisque membris) metuunt. cupiuntque, 
dolent gaudentque.  'T'he Stoics considered all emotion to be of the nature 
of disease, 7'usc. rv 23 foll. er perturbationibus primum morbi conficiuntur, 
quae vocant illi νοσήματα... Ηἶοσ loco nimium operae consumitur a. Stoicis, 
mazime α Chrysippo, dum morbis corporum comparatur morborum. animi 
similitudo.  Trismegistus ap. Stob. Ecl. p. 192 denies that feeling must 
necessarily be of both kinds. 

nec potest jucunda accipere, non accipere contraria: 'cannot re- 
ceive the one without the other'. The initial negative applies to the 
combination of the two things; cf. below ὃ 35 non intellego quo modo 
calore extincto corpora, intereant, non, intereant umore &c. For the Asyn- 
deton see Index and n. on 1 20 cujus principium. 

accipiat interitum : cf. above $ 29 accipiendi aliquid n. Here it is 
the translation of φθορᾶς ἔσται δεκτικός Sext. Emp. 1x 145. 

$33. praeterea: the particle is misleading here. What follows is 
simply the preceding argument put into ἃ negative form. | 

sin autem, quod animal est: I see no reason for the change of quod 
into quid (Heind. Mu.) "The argument proceeds regularly : *if there is 
any thing of such a nature as not to feel pleasure or pain, it is not a living 
creature ; but if all that is living must feel them, and that which feels 
them cannot be eternal (and, as we said, all living creatures feel); then it 
follows that no living creature is eternal'. Walker omits the clause et 
omne animal sentit before the conclusion, on the ground that it is otiose 
and would in any case require ea.  Logically he is right, but a certain 
degree οὗ laxity is excusable in a dialogue, and logical exactness can hardly 
be called ἃ characteristic of Cicero's writings. For :güwr in the apodosis 
see above on ὃ 30. For ef with minor premiss cf. 1. 110, Draeg. ὃ 311. 14. 

quod ea sentit: the Ms reading sentiat might be understood as giving 
an indefinite force to the Relative ; but as the definite statement prevai!s 
throughout the passage, it seems more natural to suppose that the mood 
was assimilated by an error of the copyist to the preceding necesse est sentiat. 


Bb. (5). Every animal has instinctive likes and. dislikes for. that 
which is in accordance with, and that which 4s contrary to, 4£$ nature ; 


04 BOOK III CH. XiII $33. 


but that which 1s contrary to nature ἐδ destructive to life; therefore 
every anvmal ἐδ liable to destruction. 8. 33. 


The game argument occurs in Sext. Emp. Ix 143 el αἰσθάνεται... ἔστι τινὰ 
τὰ καθ᾽ ἑκάστην αἴσθησιν οἰκειοῦντα αὐτὸν kal ἀλλοτριοῦντα, and, if 80, ἔστε 
τινὰ τῷ θεῷ ὀχληρά, hence γίνεται ἐν τῇ ἐπὶ τὸ χεῖρον μεταβολῇ θεός, ὦστε καὶ 
ἐν φθορᾷ, cf. Arist. KAet. 1 11 ὑποκείσθω τὴν ἡδονὴν κίνησίν τινα τῆς ψυχῆς καὶ 
κατάστασιν ἀθρόαν καὶ αἰσθητὴν elc τὴν ὑπάρχουσαν φύσιν, λύπην δὲ τοὐναντίον. 

appetitio et declinatio: see nn. on 1 104, 11 34 bestiis dedit cum quo- 
dam appetitu accessum ad, res salutares &c. 

quod autem refugit: it has been proposed to read a quo, but ref. is 
often used transitively by Cic., e.g. Caecin. 22, Verr. v 50, Kosc. Am. 45. 

B b. (6). Sensation, whether pleaswrable or painful, when τέ 
reaches a, certain point, ἐδ destructive to life. ὃ 34. 

$34. cogi: cf. Fat. 9 ex eo cogi putat, Leg. 11 33 ex quibus id. quod 
volumus effücitur et cogitur. So ἀνάγκη &nd ἀναγκάζω of demonstrative 
reasoning. 

quin id : cf. 11 24, and Index under Pleonastic Demonstrative. 

amplifilcata interimunt: so Arist. An?m. 111 13 *the other objects of 
sense, such as colours, sounds and smells, do not by their excess destroy 
the sensitive animal, but only the organ, ἡ δὲ re» ἁπτῶν ὑπερβολὴ οἷον 
θερμῶν καὶ ψυχρῶν kal σκληρῶν ἀναιρεῖ τὸ (Qor...üvev γὰρ ἁφῆς δέδεικται 
ὅτι ἀδύνατον εἶναι ζῷον, διὸ ἡ τῶν ἁπτῶν ὑπερβολὴ οὐ μόνον τὸ αἰσθητήριον 
. φθείρει ἀλλὰ καὶ τὸ ζῷον, Mag. Mor. 1 ὅ ὃ 4 ἔστι δ᾽ ἡ ἀρετὴ ἡ ἠθικὴ ὑπὸ 
ἐνδείας καὶ ὑπερβολῆς φθειρομένη. ὅτι δὲ ἡ ἔνδεια καὶ ὑπερβολὴ φθείρει, τοῦτ᾽ 
ἰδεῖν ἔστιν ἐκ τῶν αἰσθήσεων (80 Spengel for ἡθικῶν). For exx. of death from 
excessive joy see Val. Max. 1x 19 ὃ 2, Plin. WN. H. νιν 53, Gell. rir 15. 


Bb. (7. AU things must be either simple or compounded of 
different elementis. |. A simple animal 4$ inconcewable: ἐπ à, compound 
each element has a, tendency to fly apart to its proper. sphere, so. that 
decomposition 1s $nevitable, ὃ 34. 

The argument occurs in Sext. Emp. 1x 180 εἰ δὲ σῶμα ἐστιν, ἧτοι 
σύγκριμά ἐστιν ἐκ τῶν ἁπλῶν στοιχείων, ἣ ἁπλοῦν ἐστὶ καὶ στοιχειῶδες σώμα" 
καὶ εἰ μὲν σύγκριμά ἐστι, φθαρτόν ἐστι: πᾶν γὰρ τὸ κατὰ σύνοδον τινῶν drrore- 
λεσθὲν ἀνάγκη διαλυόμενον φθείρεσθαι. εἰ δὲ ἁπλοῦν ἐστὶ σῶμα, ἧἦτοι πῦρ 
ἐστὶν ἣ ἀὴρ fj ὕδωρ ἣ γῆ" ὁποῖον δ᾽ ἂν ἦ rovrov, diyvxóv ἐστι καὶ ἄλογον" 
ὅπερ ἄτοπον. ΑΒ the argument is closely connected with B Ὁ (8), and is 
introduced by etenim, and as ὃ 32 begins with announcing the speaker's 
intention to have done with the previous argument (u£ haec omittamus) 
it is natural to suppose that it may have got misplaced here: it stands 
alone in Sextus, being interposed between an argument to prove that virtue 
cannot be ascribed to God (see below $ 38) and the sorites by which it is 
altempted to prove that it is impossible to draw the limit between what 
is divine and what is not (see below $ 39 foll.). 


BOOK III CH. XIV $34. 95 


Ch. xiv. etenim: if we transfer this argument to the end of $31, 
etenim would have its common force, and give ἃ further reason why an 
animal must be mortal owing to its bodily constitution. ΑΒ it stands, it 
no doubt gives & further confirmation of the general conclusion nullum 
animal aeternwm est, but it is not specially connected with the preceding 
argument.. Moreover it follows &nother etenim, and the phrase innumera- 
bilia sunt at the beginning of ὃ 34 suggests ἃ sort of final summing-up. 

animalis: *aerial', as in 11 91. 

ne intellegi quidem: just so Velleius objects to the doctrine of 
Anaxagoras (1 27) aperta simplezque sens fugere intellegentiae vim videtur, 
and to Zeno (1 36) aethera dewm dicit, δὲ intellegà potest mhil sentiens deus. 

concretum : Ba. and Mu. accept Dav.'s correction concreta, but after 
the parenthesis it is not unnatural that animans should be substituted in 
thought for natura animantis, cf. nn. on Π 114 quem after féumen, τὶ 92 
mota after 1gnes. 

naturis: in this sentence the word natura bears three different mean- 
ings: (1) the constitution of an animal, (2) here *elements', see above 
I 22 n., (83) universal nature. 

quarum—habeat: Subj. because the Rel. has much the force of ut su 
in the preceding clause. 

suum quaeque locum : cf. 1 103, 11 18, 44 nn. and Origen (ap. Hieron.) 
cited in vol. 17 p. 62 Lomm. cum 1gitur anima caducum hoc frigidumque 
co; um dimiserit, paulatim omnia, redire ad. matrices suas substantias; 
carnes in terram, relabu, halitum $n aera, misceri, umorem reverti ad, abyssos, 
calorem ad aethera. subvolare. 

quo—feratur: I have followed the other edd. in reading feratur, but I 
think the efferatur of M88 is defensible, the different elements being drawn 
away from the compound, of which they are constituent parts, each to its 
own sphere, fire aloft, earth below &c. 


Bo. (1). Fire, the divine element of the Stows, ἐδ no more essential 
to ἔνε than the other elements. ἢ 35. 


$35. Heraclitum: cf. Bywater fr. 20 κόσμον τὸν αὐτὸν ἁπάντων οὔτε 
τις θεῶν οὔτε ἀνθρώπων ἐποίησε, ἀλλ᾽ ἦν αἰεὶ καὶ ἔστι καὶ ἔσται πῦρ ἀείζῳον 
ἁπτόμενον μέτρα καὶ ἀποσβεννύμενον μέτρα, Anc. Phi. p. 4 foll. 

ipsum : the founder of the system as opposed to his followers. 

non omnes interpretantur uno modo: cf. Arist. EAet. πὶ 5 ὃ 6 with 
Cope'sn. “Τὸ punctuate Heraclitus is à hard matter owing to the uncer- 
tainty as to the connexion of the words, olov ἐν ἀρχῇ τοῦ συγγράμματος" 
φησὶ yàp “τοῦ λόγου τοῦδ᾽ ἐόντος del ἀξύνετοι ἄνθρωποι γίγνονται ἢ, ἄδηλον 
γὰρ τὸ ἀεὶ πρὸς ὁποτέρῳ διαστίξαι, Lucr. 1 640 olarus ob obscuram linguam 
snagis inter inanes quamde graves inter. Graios qui vera, requirunt ; where 
Munro says the epithet σκοτεινός is first applied to Heraclitus in the 
peeudo-Aristotelian Mund. 5 p. 396 b. See also above 1 74 n. 

qui quoniam-intellegi noluit, emittamus: in complex relative 


96 BOOK III CH. XIV $35. 


clauses, in which the verbs require different cases, the relative is usually 
found in the subordinate clause only, being understood in the principal 
clause, if it is the object or subject of the verb, or else having its place 
supplied by 4 demonstrative; cf. above πὶ 62 quorum cum remanerent 
animi —r7ite di sunt habiti, Fin. τὶ 64 aberat omnis dolor ; qui si adesset, nec 
molliter ferret (8c. eum), et tamen—"wteretur, and other exx. quoted on 1 12 
ez quo exaistit, also Krueger Unters. ὃ 97 p. 241 foll. 

omnem vim esse ignem : cf. 11 24 eam caloris naturam vim habere in 
se vitalem per omnem mundwm pertinentem ; ib. 32 ex mundi ardore motus 
omnis oritur, ib. 28 in eo (calido atque igneo) insit procreand? vis. I do not 
see why the edd. should alter the text by reading igneam, cf. below ὃ 36 
niwul esse animum misi ignem, Acad. 1 39 ignem esse ipsam naturam, 
Cleanthes ap. Plut. Mor. p. 1034 πληγὴ πυρὸς ὁ τόνος ἐστί, κἂν ἱκανὸς ἐν τῇ 
ψυχῇ γένηται πρὸς τὸ ἐπιτελεῖν τὰ ἐπιβάλλοντα, ἰσχὺς καλεῖται καὶ κράτος. 

in omni natura : cf. 11 24 quod vivit, sive animal sive terra editum, id 
vivit. propter inclusum calorem. 

calore exstincto: cf. Piac. Phi. v 30 oi Στφικοὶ συμφώνως τὸ γῆρας 
γίγνεσθαι διὰ τὴν τοῦ θερμοῦ ἔλλειψιν, Arist. Hesp. 17 πᾶσι μὲν οὖν ἡ φθορὰ 
γίνεται διὰ θερμοῦ τινος ἔκλειψιν. 

intereant, non intereant: see above $ 32. On the thought cf. Alc- 
maeon in Pac. Phil. v 30 τῆς μὲν ὑγιείας εἶναι συνεκτικὴν τὴν ἰσονομίαν τῶν 
δυνάμεων, ὑγροῦ ξηροῦ ψυχροῦ θερμοῦ x.r.A., τὴν δ᾽ ἐν αὐτοῖς μοναρχίαν νόσου 
ποιητικήν" φθοροποιὸν γὰρ ἑκατέρου μοναρχίαν. 

$36. commune est de calido: *the assertion you make about heat 
might be made about the other elements '. 


videamus exitum: “Ἰοὺ us see how it turns οὐδ᾽, *the issue', cf. 1 
104 n. 

nihil esse animal extrinsecus: so the M88, but edd. read tin£rinsecus, 
and Ba. also animale. 'The latter is perhaps right, as we should have ex- 
pected nullum rather than niÀZ with animal. There is however no objec- 
tion to fire being called animal here any more than below quod si ignis ex 
8686 animal est. ΑΒ to extrinsecus, I understand this to mean extra corpus 
Áumanum and to be equivalent to the words which follow (in natura atque 
mundo), opposed, like the ignis mulia se alia. admiscente natura, below, 
to ignis cum. inest in corporibus mostris. We have the same opposition 
above, between the fire which gives energy to living creatures and the fire 
in omni natura. Compare Fn. v 68 haec quae sunt extrinsecus, id. est, quae 
neque in animo insunt neque in corpore. lthink animantium quoque sug- 
gests the same opposition between the air in the outer world and the air 
in living creatures. Edd. give to their in£rinsecus the meaning *in itself", 
* of its own nature". ᾿ 

unde—constet animus: I think the Subj. here gives the reason, 
* geeing that the soul is composed of an aérial substance'. "This was the 
doctrine of Ánaximenes (r 26), Diogenes of Apollonia (1 29), and others 


BOOK III CH. XIV $ 36. 97 


cf. T'usc. 1 19 animum alii animam, ut. fere nostri: declarant nomina, nam 
et agere animam et effare dicimus... ipse autem, animus αὖ anima, dictus est. 
Zenoni Stoico animus ignis videtur. 'The Stoics however did not confine 
themselves to this way of speaking. It was equally common with them to 
describe the soul as πνεῦμα θερμόν, Diog. L. vri 150, Piae. Pli. 1v ὃ, 
Theodoret Terap. v p. 345, Chrysipp. ap. Galen H?pp. Píat. rx 1 p. 287 
ἡ ψυχὴ πνεῦμά ἐστι σύμφυτον ἡμῖν παντὶ τῷ σώματι διῆκον, Alexander de An. 
127 οἱ ἀπὸ τῆς Στοᾶς πνεῦμα αὐτὴν λέγοντες εἶναι συγκείμενόν πως ἔκ τε πυρὸς 
καὶ ἀέρος (cited by Zeller 1v p. 195). See more below. 

ex quo animal dicitur: 'from which the name animal comes", cf. 1 96 
and Sen. Ep. 118 ὃ 2 animum constat animal esse, cum ipse efficiat ut simus 
animalia et cum ab illo animalia nomen hoc traxerint, 

quasi concedatur sumitis: so above $ 21 videre oportet quid ἐδδὲ con- 
cedatur, non te ipsum quod velis sumere. 

ex igni atque anima temperatum : but this, as we have seen, was the 
common Stoic view. Even Zeno does not seem to have meant that the 
soul was pure fire as distinguished from breath. Galen (Zfipp. Plat. 
p. 283) reports him as saying τρέφεσθαι μὲν ἐξ αἵματος τὴν ψυχήν, οὐσίαν δὲ 
αὐτῆς ὑπάρχειν τὸ πνεῦμα. We may take Cicero to represent the Stoics 
generally when he says (T'usc. 1 43) *the soul consisting of $nffammata 
anima soars upwards after death, till, on reaching naturam sui similem, it 
comes to rest junctis ez anima, tenui et ardore solis temperato. ignibus. 
The Epicurean view was much the same, cf. Diog. L. x 63 (ἡ ψυχὴ) 
“«-ροσεμφερέστατον πνεύματι θερμοῦ τινα κρᾶσιν ἔχοντι. 


Boe. (2). f 3ἷ2ἕ2'Ζ: is the cause of feeling ὅν man, ὑξ must itself 
be endued, with, feeling, and therefore (by B b. 4) liable to destruction. 
S 36. 


id necesse est sentiat—venire: cited for the mixture of Subjunctival 
and Infinitival constructions by Madv. on Pn. v 25 necesse est finem quoque 
omnium hunc esse, ut natura, expleatur...sed. extrema. illa...distincta, sin£ 
(for esse), who also quotes Acad. 11 39 ante videri aliquid quam agamus 
necesse est, eique quod. visum sit assentiatur (where we should have expected 
assentiri in passive sense). Perhaps this may justify deos in τι 76. 


Bc. (3). Moreover fire is not self-existent, ἐξ needs fuel for «ts 
support. ἃ 37. 

$37. ignem pastus indigere: cf. r1 40 nullus ignis sine pastu aliquo 
possit. permanere, also 83 and 118 nn., Seneca JV. Q. vir 21 quare qon stat 
cometes sed. procedit ? Dicam, ignium modo alimentum suwwm, sequitur. ..nadla, 
est enim illi via. sed qua vena pabuli sui duxit, lla reps. 'The same argu- 
ment has been used in modern times to prove that the sun must at length 
lose its heat. *'The great mystery is to conceive how so enormous 8 
conflagration (if such it be) can be kept up. Herschel ὃ 400. 

M. C. III 7 


98 BOOK III CH. XIV 8 37. 


cur 8e 80] referat: cf. Arist. Meteor. 112 ὃ 6foll. with Ideler's nn. γελοῖοι 
πάντες ὅσοι τῶν πρότερον ὑπέλαβον τὸν ἥλιον τρέφεσθαι τῷ ὑγρῷ. καὶ διὰ 
τοῦτο ἔνιοί γέ φασι καὶ ποιεῖσθαι τὰς τροπὰς αὐτόν᾽ οὐ γὰρ ἀεὶ τοὺς αὐτοὺς 
δύνασθαι τόπους παρασκευάζειν αὐτῷ τὴν τροφήν. ἀναγκαῖον δ᾽ εἶναι τοῦτο 
συμβαίνειν περὶ αὐτὸν f) φθείρεσθαι, καὶ γὰρ τὸ φανερὸν πῦρ, ἔως ἂν ἔχῃ τροφήν, 
μέχρε τούτου ζῆν, τὸ δ᾽ ὑγρὸν τῷ πυρὶ τροφὴν εἶναι μόνον, Lucretius v 523 
sive ipsi serpere φοδϑιηζ quo cujusque cibus vocat atque invitat euntes, flammea 
ger caelum pascentes corpora, passim, Macr. Sat. x 23 ideo, sicut et Posidonius 
et Cleanthes affirmant, solis meatus a, plaga, quae usta dicitur, non recedat, 
quia &ub ipsa, currit Oceanus, qui terram ambit et dividit (separating, that is, 
the northern and southern οἰκούμεναι, see above on Ir 165, and Macrob. 
S. Scip. 11 9 ὃ 4) ; Philo Prov. 11 64, Plac. Phil. 11 923. On the hexameter 
see II 25 and Madvig in. 11 15 cognomento qui σκοτεινός perhibetur, quia de 
natura, nimis obscure memoravit, Perhaps this aocounts for the less usual 
form of the &bl. orbi, cf. Munro on Lucr. 1 978. 

itemque brumali: in the preceding verse solst. orb. is probably used 
in the wider sense, of the course bounded by the two solstices, as in Liv. 
119 ὃ 6 (annus) qui solstitiali circwnagitur orbe, but C. takes it in the 
narrower sense, of the summer curve, and therefore thinks it necessary to 
add, that it is equally true of winter. 

hoc totum—mor: this probably means the whole question as to 
the personality of the heavenly bodies, on which see I1 44 n. "There is 
no further reference to this topio in what remains to us of Cotte's speech. 
On the Ellipsis with γιοῦ see Index. 


Bd. Virtue, as we understand. it, 4& Àncompatible «wh our «dea, 
of the Divine nature. — Yet ἐξ is impossible to believe in a, Deity with- 
out virtue (conclusion unexpressed: /Aerefore God does mot exist). 
The 4ncompatibility of virtue soith our idea of God ἐδ shown tn the 
case of each particular virtue, prudence (1), juste (2), temperance (3), 
Jortitude (4). Ch. xv 8 38. 


The argument is given at much greater length in Sext. Emp. 1x 152— 
177, and in Mansel's Hampton Lectures, eap. Lect. vi1; cf. &bove 1r 60 n. on 
Simonides. 

Ch. xv ὃ 38. deum—nulla virtute praeditum : for the use of tin£elZe- 
gere see I 21 n. on epatio tamen ad fin. Balbus in common with all the 
religious philosophers, had ascribed to the Deity the perfection of wisdom 
and virtue (1 30—39), and had expressly argued that virtue and reason 
must be identical in God and man (11 79), though on a greater scale in the 
former. So Isocrates (x1 ὃ 43), expressing the ordinary opinion, ἐγὼ μὲν 
οὐχ ὅπως τοὺς θεούς, ἀλλ᾽ οὐδὲ τοὺς ἐξ ἐκείνων γεγονότας οὐδεμιᾶς ἡγοῦμαι 
κακίας μετασχεῖν, ἀλλ᾽ αὐτούς τε πάσας ἔχοντας τὰς ἀρετὰς φῦναι κτὶὶ. But 
philosophers differed with regard to the relation between divine and human 
virtue. Aristotle was apparently the first to give prominence to this 
question in his saying (Eth. v11.1), that we could no more ascribe virtue 


BOOK ΠῚ CH. XV $38. 99 


to God than vice to ἃ brute, ἀλλ᾽ ἡ μὲν τιμιώτερον ἀρετῆς, ἡ δὲ ἕτερόν τι γένος 
κακίας, and more fully in his proof that the Divine activity must consist, 
noti in doing or making, but in θεωρία (ib. x 8 ὃ 7) πράξεις δὲ ποίας ἀπονεῖμαι 
χρεὼν αὐτοῖς; πότερα τὰς δικαίας ; ἢ γελοῖοι φανοῦνται συναλλάττοντες xal 
“-αρακαταθηκὰς ἀποδιδόντες καὶ ὅσα ἄλλα τοιαῦτα; ἀλλὰ τὰς ἀνδρείους, ὑπο- 
μένοντας τὰ φοβερὰ καὶ κινδυνεύοντας, ὅτι καλόν; ἢ τὰς ἐλευθερίους ; τίνε δὲ 
δώσουσιν; ἄτοπον δὲ εἰ καὶ ἔσται αὐτοῖς νόμισμα 7) τι τοιοῦτον. εἰ δὲ σώφρονες, 
τί ἂν εἶεν; ἢ φορτικὸς ó ἔπαινος ὅτι οὐκ ἔχουσι φαύλας ἐπιθυμίας ; διεξιοῦσιε 
δὲ πάντα φαίνοιτ᾽ ἂν τὰ περὶ τὰς πράξεις μικρὰ καὶ ἀνάξια θεῶν. Similarly Cic. 
in his Hortensius (ap. Aug. De Trin. xv1 9 $12), which, as Bywater has shown 
(J. of Phu. τι p. 62), was probably taken from Aristotle's Protrepticus, *in 
the Islands of the Blest there will be no use of eloquence or even of virtue, 
nec enim. fortitudine egeremus, nullo proposito aut labore aut periculo, nec 
Justitia, cum esset ndjul quod, appeteretur alieni, nec temperantia, quae regeret 
eas, quae nullae essent, libidines: πὸ prudentia quidem, egeremus, nullo 
delectu proposito bonorum et malorum. So Plotinus : *if, as Plato says, we 
are made like to God by virtue, it would seem that we must ascribe virtue 
to God : but is it in accordance with reason to ascribe to Him the political 
virtues? God is the exemplar of all virtue, &nd man reoeives his virtue 
from Him, but the divine goodness is something beyond virtue. What we 
lerm virtues are merely purificatory habits, the object of which is to free 
the soul from the bondage of the flesh. With God virtue is nature, with 
man it is effort &nd discipline" (a brief abstract of Enn. 1 2). On the 
contrary in Cic. Legg. 1 25 we have tbe Stoic view virtus eadem $n homine 
ac deo est neque alio ullo in genere praeterea, cf. above 11 153 nn. 'The 
Christian Fathers were divided on the subject, Origen maintaining that καθ᾽ 
ἡμᾶς ἡ αὐτὴ ἀρετή ἐστι τῶν μακαρίων πάντων, ὥστε καὶ ἡ αὐτὴ ἀρετὴ ἀνθρώπου 
καὶ θεοῦ" διόπερ γενέσθαι τέλειοι, ὡς ὁ πατὴρ ἡμῶν ὁ οὐράνιος τέλειός ἐστι, 
διδασκόμεθα, but carefully distinguishing this from the similarly expressed 
Stoic doctrine (Cels. v1 48); while Clement (Strom. vit ὃ 88 p. 320) and 
Theodoret (Serm. x1 De Fin. et Jud.) cited in Spencer's n., speak of the 
latter as ἃ daring &nd impious opinion. Clement tries to explain away the 
text cited by Origen (Matt. v. 48); but there can be no doubt that the 
Christian Revelation proceeds throughout on the supposition of the real 
identity of goodness in God and man, and that this lies at the very heart 
of the doctrine of the Incarnation. The Christian definition of virtue is 
the divine Spirit working in the heart of man under the conditions of 
humanity. In so far as man is virtuous, in 80 far he approaches the ideal, 
God manifest in the flesh. Our idea of the goodness of God is simply 
goodness, as we know it in man, but stripped of its association with weak- 
ness, Thus we speak of God as holy, loving, just, wise, but not as courageous 
or temperate, because these latter qualities imply the coexistence of ἃ lower 
nature with the higher. See Aquinas Summa I qu. 21 virtutum moralium 
quaedam sunt circa passiones, sicut temperantia, cirea, concupiscentias, forti- 
tudo circa timores, mansuetudo circa iram ; et hujusmodi virtutes Deo attribui 
7—2 


100 BOOK III CH. Xv $38. 


non possunt nisi secundum metaphoram ; quia in Deo neque passiones sunt 
neque appetitus sensitivus, $n. quo sunt. hujusmodi virtutes, sicut in subjecto. 
Quaedam vero virtutes morales sunt circa operationes, ut justitia, ut liberalitas 
quae etiam mon sunt in parte sensitiva, sed in voluntate. Unde nil prohibet 
hujusmodi virtutes (n Deo ponere, non tamen circa actiones civiles, sed circa, 
actiones Deo convenientes. Dean Mansel in his notorious Lectures maintained 
that we cannot argue from man's view of right to God's view of right, and 
therefore that objections founded on the supposed immorality of Scripture 
were unworthy of consideration. "The logical consequences of his theory 
were pointed out at the time in Maurice's book on Zevelation, and are now 
sufficiently evident to all. See H. Spencer με. Principles ch. 4. 

prudentiam: we find the same definition in Sext. Emp. 1x 162, x1 170 
(ol Στωικοὶ ἄντικρύς φασι τὴν φρόνησιν, ἐπιστήμην οὖσαν ἀγαθῶν καὶ κακῶν kai 
οὐδετέρων, τέχνην ὑπάρχειν περὶ τὸν βίον), ib. δὲ 184, 246, Diog. L. vit 92. 
The argument however is differently given in Sextus τσ 162, *to know these 
things he must have experienced them, e.g. he must have experienced pain, 
and it has been shown that to be sensitive to pain is to be liable to death ', 
(abbreviated). On the cardinal virtues see Plato Hep. 1v 427 foll. 

cui mali—malorum: this would appear to follow from the maxim 
common to all the philosophers, that God can neither do nor suffer evil, 
see on I 4$ quod beatum. "The fallacy lies in the ambiguity attaching 
to the word *evil'. On the Stoic supposition, God being interested in 
the world, which He administers, if any evil befel it, He would himself 
feel it as evil, and therefore exercise the faculty which discriminates 
between good and evil; but in reality all evil is overruled by Him for 
good. 

ratione—intellegentia : cf. nn. on 11 147. 'T'he words are often joined 
together to express the pure intellect, Div. 1 70 quae autem pars animt 
rationis atque intellegentiae & particeps, eam tum maxime vigere cum pluri- 
mum absit a, corpore ; Orat. 10 (Plato «deas) ait semper esse ac ratione et 
vntellegentia, contineri; Off. x1 685; 7m. 2 (the eternal) éntellegentia et 
ratione comprehenditur ; Leg. Y 97. Here however ratio must have ita 
special force of ratiocination, as appears from the clause which follows, cf. 
Acad. τι 26 argumenti conclusio, quae est Graece. ἀπόδειξις, ita. definitur, 
ratio quae ex rebus perceptis αὐ id, quod non, percipiebatur, adducit. What 
then is the force of inzellegentia ? Probably it refers to the full realization 
of the meaning of each term in the argument, as contrasted with the 
recognition of the logical connexion of the propositions, cf. Acad. rr 92 
ambiguorum intellegentiam concludendique rationem, Invent. 11 160 £n£elle- 
gentia esl per quam amimus ea, perspicit quae sunt. Or should we take 
it more generally, as in the verse quoted from Sir John Davies by Whewell 
Lecture on, Reason. and. Understanding ; * when she (the mind) rates things 
and moves from ground to ground, the name of Reason she obtains from 
ihis: but when by reason she the truth hath found, and standeth firm, 
she Understanding is!? "The Schoolmen, following Aristotle, ascribed 


BOOK III CH. Xv 8 38. 101 


to God only one *intellectual virtue', that of Intuition, θεωρία, νόησις, while 
man attained knowledge also by the discursive faculty, διάνοια ; cf. Aquinas 
Summa 1 14 ὃ 1 homo secundum, diversa, cognita, habet diversas cognitiones. 
nam, secundum quod cognoscit principia, dicitur habere 4ntellegentiam ; 
scientiam, vero, secundum quod, cognoscit conclusiones ; sapientiam, secundum 
quod cognoscit causam, altissimam ; consilium vel. prudentiam, secundum 
quod cognoscit agibiia. sed haec omnia Deus una, et simplici cognitione 
cognoscit ; ib. ὃ Ἴ $n scientia. divina mullus est discursus...Deus omnia videt 
$n no, quod est ipse. ..wunde simul et non ewccessive omnia videt. Compare also 
the Angel's speech in Milton's P. L. v 486 *whence the soul reason receives, 
and reason is her being, discursive or intuitive; discourse is oftest yours, 
the latter most is ours. 

ut apertis obscura assequamur : a similar argument is used by Sextus 
IX 167 to prove that εὐβουλία is not an attribute of Deity : el δὲ εὐβουλίαν 
ἔχει, καὶ βουλεύεται" el δὲ βουλεύεται, ἔστι τι ἄδηλον αὐτῷ : to which he adds 
'and if there is anything obscure to him, it is probably obscure to him 
whether infinity may not contain some power which is capable of destroy. 
ing him ; but this would naturally give rise to fear; and where there is 
fear, there is possibility of ἃ change for the worse, i.e. of death". 

nam justitia: in an absolutely solitary being this might be true; but 
the argument is inapplicable to the Stoics, who assumed a community both 
of the gods amongst themselves, and between gods and men ; for wherever 
there is & community, there are relative duties, and therefore occasion for 
the exercise of justice in the strict sense of the term. t is still more 
inapplicable when God is further regarded 88 ἃ Creator and Governor, for 
ihe fact of creation gives rise to very stringent duties on both sides, and 
government consists mainly in giving to alltheirdues. For the transitional 
nam see Index. 

suum cuique: Justinian's Znsttutes begin with the words justitia, est 
constans et perpetua voluntas suum cuique tribuendi. Cf. Fin. v 67, Of. 1 14, 
[ad .Herenn. τι 3, Invent. 11 160, Leg. 1 19, Macrob. Comm. 1 10 ὃ 3, Sen. 
Ep. 81 ὃ 7 hoccerte justitiae convenit suum cuique reddere, beneficiae gratiam, 
injuriae talionem, aut certe malam gratiam. J. E. B. M.] and Simonides! 
definition of justice as τὸ rà ὀφειλόμενα ἑκάστῳ ἀποδιδόναι (Plato Hep. 
1 Ρ. 331). Stobaeus (Ecl. 11 c. 6 p. 102) gives the Stoic definition ἐπιστήμην 
ἀπονεμητικὴν τῆς ἀξίας ἑκάστῳ. 

hominum communitas justitiam procreavit: cf. πὶ 148 with nn. But 
the Stoics never said that justice had originated in human society, but in 
the divine law, cf. Leg. 1 19 constituendi juris ab illa summa lege capiamus 
exordium, quae saeclis omnibus ante nata, est, quam scripta lez ulla, aut 
quam omnino civitas constituta ; ib. 99 prima est homini cum deo rationis 
soctetas. 

temperantia: Sext. Emp. 1x 175 εἰ μηδέν ἐστιν ὃ τὰς τοῦ θεοῦ ὀρέξεις 
κινήσει μηδὲ ἔστι τι ὃ ἐπισπάσεται τὸν θεόν, πῶς ἐροῦμεν αὐτὸν εἶναι σώφρονα ;... 
καθάπερ γὰρ οὐκ ἂν εἴποιμεν τὸν κίονα σωφρονεῖν, κατὰ τὸν αὐτὸν τρόπον οὐδὲ 


102 BOOK III CH. xv $38. 


τὸν θεόν. Sextus also proves that the cognate virtues of ἐγκράτεια and 
καρτερία are inconsistent with Deity ; otherwise there would be τινὰ τῷ 
θεῷ δυσυπομένητα καὶ δυσαπόσχετα : from which it would follow that God 
δεκτικός ἐστιν ὀχλήσεως καὶ τῆς ἐπὶ τὸ χεῖρον μεταβολῆς, διὸ kal φθορᾶς 
ib. 152—157. 

est etiam voluptatibus : 1 94, 112 nn. 

fortis: so Sext. ib. ὃ 158 el δὲ ἀνδρείαν ἔχει, ἐπιστήμην ἔχει δεινῶν καὶ οὐ 
δεινῶν καὶ τῶν μεταξύ. καὶ εἰ τοῦτο, ἔστι τι θεῷ δεινόν. Henoe ἐπιδεκτικός 
ἐστιν ὀχλήσεως, διὰ δὲ τοῦτο καὶ φθορᾶς. ΤῊΘ definitions here given of the 
virtues are also fourid Fin. v 67 (each virtue has its own province) «t forti- 
tudo in laboribus periculisque cernatur, temperantia in. praetermittendis 
voluptatibus, prudentia in delectu bonorum et malorum, justitia in, suum. 4 
cuique tribuendo. 


Be. .Zvenif we grant the divinity of the universe, what ground 
48 there for admitting α host of other gods? ΟἿ. xv S 39—ch. xxv 
ἃ 64. 


(1) The vulgar mythology 48 not more irrational than that of the 
Stoics, oho make gods of the stars, and. of food, and of dead men. 
88 399—41. 


$39. nec vero vulgi: cf. Lact. I1 5 quid mirum &i aut barbari aut 
imperiti homines errant ἢ cum etiam philosophi Stoicae disciplinae 1n. eadem, 
sint opinione, ut omnia caelestia, quae moventur, 3n deorum numero habenda 
esse censeant. Compare the contemptuous language in which the vulgar 
superstition is referred to by the Epicurean speaker in 1 42, and by the 
Stoic in 11 70. 

sunt enim illa: this refers to the following exx. of popular superstition 
( piscem Syri &c.), which are contrasted with the Stoic dogmas in $$ 40, 41. 
For 4a 8ee on 1 20, r1 196 and Index. 

piscem Syri: Atargatis or Derceto, thus described by Diod. r1 4 τὸ μὲν 
πρόσωπον ἔχει γυναικός, τὸ δ᾽ ἄλλο σῶμα πᾶν ἰχθύος. She was worshipped 
at Ascalon. See above rr 111 on Ῥβύϑοοβ, Ov. Met. τν 45, Herod. 1 105, 
Lucian Dea Syria c. 14, Xen. Anab. 1 4 ὃ 9 (the Greeks found the river 
Chalus full of tame fish) οὖς ol Σύροι θεοὺς ἐνόμιζον καὶ ἀδικεῖν οὐκ εἴων, 
Articles on Dagon and Atargatis in Smith's D. of Bible. 

Aegyptii: 1 43 nn. 

jam vero: 'nay, even when you come to Greece'. 

Alabandum— Tennem: these were the eponymous heroes of Alabanda, 
&n important city in Caria (Juv. πὶ 70), and of the isle and city of Tenedos 
off the coast of Troas. "Tennes, or Tenes, son of Cycnus, grandson of 
Poseidon and brother, as some said, of Leucothea, was killed by Achilles 
(Plut. Mor. p. 207). His name occurs in Verr. 1 49 Tenedo Tenem spsum, 
qui apud, Tenedios sanctissimus deus habetur, qui urbem vllam dicitur oondi- 
disse, cujus ex nomine Tenedus nominatur ; hunc ipsum, inquam, Tenem 


BOOK III CH. xv ὃ 39. 103 


pulcherrime factum Verres abstulit magno cuj gemitu civitatis. We find 
Cic, pleading in vain that the people of Tenedos might be allowed to retain 
their own laws (Q. Fr. 11 11 ὃ 2). Alabanda is spoken of Fam. xim 56, 
where we have the double form A/abandis (᾿ Αλαβανδεῖς Wes.) as here, and 
Alabandenses, aa below ὃ 50. .Alabandensis is also found in Orat. 11 95 
and Alabandeus in Brut. ὃ 325; see Lachmann on Lucr. p. 281. 

Leucotheam: Ino is à goddess of the sea, known by the epithet Leu- 
cothea, which was also used of the Nereida. She gave to Ulysses the veil 
which supported him after his shipwreck until he reached Phaeacia (Od. v 
333—401), and was believed generally to help those who were in danger at 
8eà&. According to the mythologists she was daughter of Cadmus and 
Harmonia, and wife of Athamas: after plotting the death of her step- 
children, Phryxus and Helle, in a fit of madness she threw herself and her 
son Melicertes into the sea. "The words of Xenophanes in reference to her 
worship are recorded by Aristotle (KÀet. r1 23 ὃ 27) Ἐενοφάνης ᾿Ἐλεάταις 
ἐρωτῶσιν εἰ θύωσι τῇ Λευκοθέᾳ kal θρηνῶσιν 1) μή, συνεβούλευεν εἰ μὲν θεὸν 
ὑπολαμβάνουσι μὴ θρηνεῖν, εἰ δ᾽ ἄνθρωπον μὴ θύειν. In reality in this case, 
as in so many others, & deity has been degraded into & mortal She was 
especially worshipped at Tenedos, where she was regarded as sister of 
Tennes 'The Romans identified her, probably on &ccount of some simi- 
larity in her ceremonial rites, with their Matuta, the goddess of dawn, also 
worshipped by matrons as goddess of birth; and hence the latter also 
came to be regarded as ἃ marine deity ; cf. 7'usc. 1 28, Ov. Met. 1v 410 foll, 
Fast. vi 475—563, where we have an Italian continuation of the Greek 
myth. See on this and the following names Preller Gr. Myt^., Welcker 
Gr. Gótterlehre, a8 well as the Articles in Dict. of Myth. 

Palaemonem: Melicertes, another form of the Phenician Hercules 
(Melkarth) was identified with the sea-god Pal. who was worshipped with 
infant sacrifices at ''enedos. "The Isthmian games are said to have been 
originally instituted in his honour (Paus. 1 44 $ 11). The Romans con- 
sidered him to be the same as their Pater Portunus, the god of harbours, 
on whom see II 66. For the order ejus Pal. filium, cf. below ὃ 48 hujus 
Absyrto fratri. 

Herculem—Romulum: see nn. on m 62, These, as Italian deities 
whether by birth or adoption, are contrasted with the preceding foreign 
deities, 

ascripticios: the adjective is not found elsewhere in the classical 
period, but C. not unfrequently uses the verb, as in Arch. 6 ascribi se in 
eam civitatem voluit, ib. Ἴ si qui foederatis civitatibus ascripti essent. 

Ch. xv1 $ 40. omitto illa—praeclara: 51 say nothing of those other 
dogmas: verily they are admirable'. Of course ironical, as in/Acad. 11 86 
Jam illa praeclara, quanto artificio esset sensus nostros mentemque...fabricata 
*atura : Bee n. on palmaria 1 20. Instead of enim we might perhaps have 
expected qwamquam, *though they are indeed fine specimens; but eném 
refers not to omitto, but to ὦΐα. If we supply any link of thought, it 


104 BOOK III CH. XVI S 40. 


might be *tempting as they are' By :/a we must understand what 
follows to the end of the paragraph. 

hoc credo illud esse: «this, I suppose, is what is meant by the line. 

sublime: see above $ 10. 

mihi quidem sane multi videntur: on the turba deorum c£ Plin. 
N. H. τε 16 major caelitum populus etiam quam hominum intellegi potest, 
cited in Mayor's n. on Juv. ΧΠῚ 46. I think mwti here must have the 
sense of *tedious', as in 11 119. But in any case I am disposed to regard 
it as a gloss, like et tamen multa dicuntur in 11 132. Possibly C. may have 
employed some one else to translate his authority, for it is hardly conceiv- 
able that he should himself have gone into such wearisome detail as 
follows, on ἃ point which there was no need for him to elaborate : in that 
case we may imagine these words to have been his own exclamation of 
weariness, dutifully taken down by the amanuensis. If we further suppose 
him to have intended to omit $$ 53—60, this would account for its being 
inserted in the wrong place by the editor who published the book after 
C.s death (see below ὃ 42). But without indulging in speculation we may 
safely assume that the gloss represents the feeling of most readers of the 
mythological section which follows: it is not therefore improbable that 
some one of the number should have given vent to his impatience in 
the margin. As to C.'s own belief, it was much in accordance with that of 
Seneca (Fragm. 39 Haase) omnem istam ignobilem deorum turbam, quam 
longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum 
ejus magis ad morem quam ad, rem pertinere. 

stellas : *constellations', said in lexx. to be only used in this sense by 
poets. For the names see the Aratean section rr 105—114. 

numeras: see I 33 and below ὃ 43. 

inanimarum : also found in 1 36, r1 76. 

$41. non modo—sed: “1 do not say to be allowed, but actually to be 
understood" cf, 11 61. 

Cererem— Liberum: the Stoic theory is given above 11 60 quicquid 
magnam, wutlitatem generi afferret humano, id. non. sine divina, bonitate erga 
homines fieri; but this must be interpreted in accordance with the general 
principle stated in πὶ 71, that after 411 the real object of worship is the 
deus pertinens per naturam cujusque rei. 

illud quo vescatur: so Sext. Emp. 1x 39 «those who believe that the 
ancients deified all that is of use for life, impute to them extreme folly', 
οὐ γὰρ οὕτως εἰκὸς ἐκείνους ἄφρονας εἶναι dore rà ὀφθαλμοφανῶς φθειρόμενα 
προλαβεῖν εἶναι θεούς, fj τοῖς πρὸς αὐτῶν καταπινομένοις καὶ διαλυομένοις θείαν 

προσμαρτυρεῖν δύναμιν. — CE. Juv. xv 10 porrum et caepe nefas violare et 
frangere morsu: O sanctas gentes quibus haec nascuntur in. hortis numina " 
The doctrine? of Transubstantiation gave rise to similar taunts on the part 
of Jews and X Mahometans, of. Campanella in Burton's Melancholy p. 687 
ed. 1845. 'T]ne fact that we find no trace of such taunts in the ancient 
writers and that the Fathers betray no misgiving in following the lead of 


ἃς 


BOOK III CH. XVI 8 41. 105 


Cicero here (cf. Theodoret qu. 55 in Genes. ἀβελτερίας γὰρ ἐσχάτης τὸ ἐσθιό- 
μενον προσκυνεῖν) is with justice adduced by Daillé (De religiosi cultus 
objecto x1 c. 4) as & proof of the novelty of the doctrine. [Cf. Bayle s. v. 
Averroes n. H. J. E. B. M] 

nam : see above $ 15. 

quos: this is cited by Roby $ 1743 as an instance of the Relative 
used for quod with Demonstrative. Perhaps it may be explained more 
simply by saying that the Antecedent de his has to be supplied with 
reddes. 

tu reddes: 'it is for you to explain how that could be?. For the 
Imperative force of the Fut. cf. tu videbis Fam. 1v. 13 ὃ 4; sed valebis 
meaque negotia, videbis, meque dis juvantibus ante brumam. expectabis Fam. 
vir 20; Roby $$ 1589, 1595. See on tu videris above $ 9. 

id fleri potuerit: in place of pervenire potuerint. 

fleri desierit: C.s practice with regard to his daughter Tullia (on 
which see I 9 n.), and the subsequent prevalence of apotheosis under the 
Empire show that Cotta is not here representing either the general belief 
or C.'s own feeling. 

quo modo nunc est: “88 at present informed", cf. Att. xir 2 ὃ 9 quo 
modo nunc est, pedem ubi ponat, von habet. 

cui illatae lampades : *to whose body torches were applied, so Cad. 
TII 22 tectis ignes inferre. If we suppose tn montem Oetaewm to be the true 
reading, we must translate *for whom torches were brought to Mt. Oeta '. 
Ribbeck (Trag. Hel. p. 341!) compares Eurip. Heracl. 910 ἔστιν ἐν οὐρανῷ 
βιβακὼς τεὸς γόνος, ὦ γεραιά, φεύγει λόγον ὡς τὸν " AiBa δόμον κατέβα, πυρὸς 
δεινᾷ φλογὶ σῶμα δαΐσθείς. Sch. suggests that the quotation may be from 
the PAiloctetes of Accius. 

fuerunt: most ws8 have fuerint, which would mean *one such that", 

aeternam: there is no reason for the conjecture aetÀeriam. We find 
aeterna, caeli templa in ἃ tragic fragment (Ribb. p. 229!), cf. above ir 111 
on huic equus ille. 

Homerus : we have a similar ref. &bove $ 11, to prove the mortality of 
Pollux The passage here referred to (Od. x1 600) cannot be said to prove 
the point at issue : according to the existing text it recognizes ἃ divine, as 
well as a human, Heracles ; τὸν δὲ μέτ᾽ εἰσενόησα βίην Ἡρακληείην, εἴδωλον, 
αὐτὸς δὲ μετ᾽ ἀθανάτοισι θεοῖσι τέρπεται ἐν θαλίῃς καὶ ἔχει καλλίσφυρον 
Ἥβην. The verses were however obelized by Aristarchus, (1) because they 
are inconsistent with IL xvin 117 οὐδὲ yàp οὐδὲ βίη Ἡρακλῆος φύγε κῆρα... 
ἀλλά é μοῖρ᾽ ἐδάμασσε kal ἀργαλέος χόλος Ἥρης, (2) because the distinction 
between soul and shade is un-Homeric, (3) because Hebe is a virgin god- 
dess in the Iliad. The lines were attributed by some to Onomacritus, 
see Nitzsch in loc. They gave rise to much speculation on the part of 
the Neo-Platonists, cf. Lucian's amusing dialogue between Diogenes and 
Heraclea. 

conveniri facit: for constr. cf. 1 3] ἢ. 


106 BOOK III CH. XVI S 41. 


Be. (2). Even 4f we accept the principle of apotheosis, how are 
woe to pick out the real claámant from among the many pretenders to 
each divine name? 88 42, 53—60. 


'The Stoic might answer *I find the mass guided in their conduct to ἃ 
certain extent by religious sanctions. These sanctions are closely con- 
nected with their forms of worship and sacred traditions. In so far as the 
latter involve the belief in an all-wise Ruler of the universe, in 8o far they 
are right. But at present they are mixed up with much which is shocking 
to reason and conscience. We wish to make people feel that this is only 
the outer husk of the truth, that the truth is deeper-lying and distinct 
from its ghell or husk. (This distinction was marked by the opposition 
between τὸν ἀμέριστον καὶ τὸν μεμερισμένον νοῦν Firm. 7, where see Oehler; 
and the phrase in Lydus rv 48 τινὲς δὲ κατὰ τὸν ἡρωϊκὸν καὶ μεριστὸν λόγον 
τρεῖς Δίας εἶναι βούλονται... πολλοὶ ἐκ τοῦ ὅλου Διὸς Δίοι, ὥσπερ ᾿Απόλλωνες 
ἣ Διόνυσοι.) After ἃ time they may perhaps get rid of the husk altogether. 
Meanwhile you bring it as ἃ charge against us that the traditions differ. 
That is all in our favour : it helpa to show the unimportance of the husk '. 
Just so in India at the present day ; the inconsistency of traditions, the 
rival claims of different divinities, are all in favour of the Brahmo Somaj. 
The argument of Cotta was employed with more justice by the Christians 
against the vulgar polytheism, as by Arnobius 1v 16, Firm. 15, 16, Clem. 
Protr. δὲ 26—31. 

$42. potissimum: the adverb, as in r1 ὅδ. 

interiores scrutantur et reconditas litteras :Cic. mentions tn£eriores 
litterae (Fam. xi1 10 ὃ 9) aa a part of the studiorum similitudo which bound 
him to Appius, probably referring to their common antiquarian tastes, 
The phrase is similarly used of Volumnius Fam. vir 33 ὃ 2. 'The word 
implies the opposite to that which is superficial and commonplace, and 
in philosophy is opposed to ἐξωτερικά, a8 Cicero understood that term 
(Fn. v 19 and Madv. exc. 7); cf. Div. 11 194 sed. haec quoque in. promptu 
fuerint; nune interiora, videamus; Acad. τὶ 4 nos autem illa externa cum 
multis, haec interiora. cum paucis ex ipso Lucullo saepe cognovimus ; 80 
ex intima philosophia Ac. 1 8, reconditiora Ac. 11 10. Here however it 
is used of research in the region of mythology. The writers alluded to 
&re afterwards spoken of as genealogi antiqui ὃ 44, τὲ qui theologi noma- 
nantur ὃ 53, antiqui historici ὃ 55, such men 88 the learned scholiasts and 
mythologers of Alexandria, Euhemerus, Callimachus, Apollodorus, Lyoo- 
phron, above all the Orphic poets. "Thus Plutarch (Or. Def. 456 D) cites 
ihe fine Orphic line Ζεὺς ἀρχή, Ζεὺς μέσσα, Διὸς δ᾽ ἐκ πάντα τέτυκται 88 
uttered by οἱ σφόδρα παλαιοὶ θεολόγοι, and Proclus continually refers to 
Orpheus as ὁ θεολόγος, cf. Herm. Orph. pp. 466, 457, 465 &c. — Arnobius, 
who has copied much of what follows (1v 13—15) names as his authorities 
theologi vestri et vetustatis absconditae conditores; cf. Aug. C. D. xvim 12 
secretiore historia plures fuisse dicuntur et Liberi patres et Hercules ; Lobeck 


BOOK III CH. XVI S 42. 107 


Aglaoph. pp. 465 foll. 994 foll. In order to reconcile inconsistent legends 
ihe mythologists multiplied the gods, just as the harmonists have multi- 
plied the miracles of the Gospels in order to avoid seeming contradictions, 
see for example the commentators on Matt. xx 29. "The true explana- 
tion of these inconsistencies is (1) that the same original Áryan myth 
became variously modified in different localities, (2) that the Greeks and 
Romans identified their own divinities with those of foreign nations, in 
accordance either with their relative dignity or with some resemblance of 
worship, even where there was no real connexion, as in the case of Matuta 
&nd Leucothea. 'The mythological seotion, which follows, differs very 
much from the usual tradition, but is to 8 certain extent in agreement 
with four later writers, whom I have compared in the Appendix, viz. 
Clemens Alexandrinus, Arnobius, Ámpelius and Laurentius Lydus. But 
there are many points in which Cic. differs both from these and from 
every other ancient mythologist known to us. 'Though I have not been 
able myself to arrive at any definite conclusion as to the sources of the 
tradition followed by Carneades, I hope that the comparative view given 
in the Appendix may be of use to others who &re interested in the history 
of mythology; and it will at any rate show the need of caution, in 
assimilating the texts of the perallel writers. 

antiquissimum Jove natum : we are told that Varro reckoned up 44 
deities named Hercules, finally coming to the conclusion that omnes qui 
fortiter fecerant Hercules vocabantur (Serv. ad Aen. vr11 564). Herodotus 
(11 44) distinguishes the Egyptian and Phoeniocian from the Greek Hercules, 
whom he regarded as much the youngest, and says that in any case we 
must separate the hero from the god ; see nn. in Rawlinson's ed. Compare 
Plin. NV. H. x1 17 quaerat nunc aliquis unusne Hercules fuerit, et. quot 
Liberi potres, et. reliqua vetustatis situ obsita, *when we don't even know 
whether the queen bee in the hive close by has ἃ sting or not. Pausanias 
tells us that there were two different gods of the name of Hercules, who were 
worshipped in Greece (v 14 ὃ 7, 1x 27 $ 5). 

Joves plures: see below $ 53. ! 
Lysithoe: the only other place in which she is mentioned is Lydus 
Mens. 1v 46 cited inthe Appendix. Sch. suggests that she is the same as 
Lysithea, whom Lydus calls mother of Dionysus (rv 38), this god being 

often confounded with Hercules. 

de tripode: Hercules having, in his madness, slain his friend, Iphytus, 
the son of Eurytus, came to Delphi to consult the oracle, but the Pythia 
refused to give any response. On this he threatened to carry away the 
tripod and establish an oracle for himself elsewhere. Apollo then appearing, 
8 struggle between the two gods was imminent, had not their father inter- 
vened and reconciled them (Hyg. 2 αὖ. 32). Plutarch (S. Num. Vind. 
P. 557) says that the tripod was actually carried away to Pheneus in 
Áreadia (cf. below ὃ 56); and that the insult was avenged by the flood 
which destroyed this city many centuries afterwards. There was ἃ temple 


108 BOOK III CH. XvI ἃ 42. 


of Apollo still existing there in the time of Pausanias which was said to 
have been founded by Hercules (Paus. vrr1 15). 'T'he same writer mentions 
ἃ tradition of the people of Gythium, that their town was built by Hercules 
and Apollo in common, after they had made up their dispute about the 
tripod (rr1 21 $ 7); &bout which he tells the following story (x 13 ὃ 4) λέγε- 
ra, ὑπὸ Δελφῶν Ἡρακλεῖ τῷ ᾿Αμφιτρύωνος ἐλθόντι ἐπὶ τὸ χρηστήριον τὴν 
πρόμαντιν Ἐενοκλεῖαν ovk ἐθελῆσαί οἱ χρᾶν διὰ τοῦ Ἰφίτου τὸν φόνον᾽ τὸν δὲ 
ἀράμενον τὸν τρίποδα ἐκ τοῦ ναοῦ φέρειν ἔξω, εἰπεῖν τε δὴ τὴν πρόμαντιν Ἄλλος 
ἄρ᾽ Ἡρακλῆς Τιρύνθιος οὐχὶ Κανωβεύς. πρότερον γὰρ ἔτι ὁ Αἰγύπτιος Ἡρακλῆς 
ἀφίκετο ἐς Δελφούς. τότε δὲ ὁ ᾿Αμφιτρύωνος τόν τε τρίποδα ἀποδίδωσι τῷ 
᾿Απόλλωνι καὶ παρὰ τῆς Ξενοκλείας ὅποσα ἐδεῖτο ἐδιδάχθη. παραδεξάμενοι δὲ ol 
ποιηταὶ τὰν λόγον μάχην Ἡρακλέους πρὸς ᾿Απόλλωνα ὑπὲρ τρίποδος ᾷδουσιν, cf. 
Plut. Mor. 387. The subject was often treated in works of arb ; Pausanias 
l.c. describes an offering by the Mantineans at Delphi, in which Hercules 
and Apollo were represented as both grasping the tripod and held back, 
the former by Athene, the latter by Leto and Artemis, Sch. refers to 
O. Müller's Dorians 11 11 $ 8. 

Nilo natus: Wilkinson (in Rawlinson's Herod. rr 43 n.) says there 
were two Egyptian gods, Khons, the third member of the 'Theban triad, 
and Moui the *splendour of the sun', whom the Greeks identified with 
their Hercules. Heracleopolis was the name of an important city and 
nome in Middle Egypt. "There was also ἃ temple to Hercules, near one of 
the mouths of the Nile, which was visited by Germanicus, Tac. Ann. 11 60 
proximum amnis os dicatum Herculi, quem indigenae ortum apud se et 
antiquissimum volunt, cf. Macrob. Sat. 1 20 sacratissima et augustissima 
Aegypti cum religione venerantur, ultraque memoriam...ut carentem initio 
colunt, Diod. 1 24. 'The Nile was thought to be the same as Oceanus and 
to have given birth to all the gods (Diod. 1 12, Heliod. AefA. 1x 9). This is 
however the only passage, excepting that quoted from Lydus in the Ap- 
pendix, in which Nilus is called expressly father of Hercules. 'The image 
of the Idaean Hercules at Erythrae was said to have come from Tyre and 
. to be exactly of the Egyptian pattern (Paus. vir 5 $ 3). 

' Phrygias litteras conscripsisse: to have drawn up the Phrygian 
traditions. We should rather have expected this to be said of the Idaean 
Hercules mentioned below, to whom Diodorus (v 64) ascribes the authorship 
of certain charms and mystic rites But Wyttenbach in his note on this 
place (not on Plut. Js. et Os. .c., as Sch. and Kühner have it) is certainly 
wrong in considering our PArygiae litterae to be nothing more than magical 
figures. They must be explained by Diod. τα 66 τὴν Φρυγίαν καλουμένην 
ποίησιν, the authorship of which is usually assigned to Linus the re- 
puted instructor of Hercules; also by Plut. 7s. et Os. 3629 *we need not 
pay any attention τοῖς Φρυγίοις γράμμασιν, in which Isis is said to be the 
daughter of Hercules'; and Frag. p. 18 Didot (taken from Euseb. Pr. 
Ev. rrr 1) *that the old mythology concealed ἃ theory of nature is plain 
from the Orphic and Egyptian and Phrygian books' Probably this 


BOOK III CH. XVI ὃ 42. 109 


was ἃ theological treatise professing to be written by Hercules, just as 
the Poemander professed to be written by Hermes. Clement mentions 
that the priests of Isis were required to know by heart the Hermetic 
books, 42 in number, &nd that these were regularly carried through the 
temple in procession (Strom. v1 4). We have a specimen of the sacred books of 
the Egyptians in the * Ritual of the Dead" lately deciphered and translated. 
Plato alludes to them (7m. 23), where he represents a priest as addressing 
Solon in the words πάντα γεγραμμένα ἐκ παλαιοῦ τῇδ᾽ ἐστὶν ἐν τοῖς ἱεροῖς 
...r)s δὲ ἐνθάδε διακοσμήσεως παρ᾽ ἡμῖν ἐν τοῖς ἱεροῖς γράμμασιν ὀκτακισχιλίων 
ἐτών ἀριθμὸς γέγραπται. We must also distinguish our Phrygiae litterae 
from the Φρύγιοι Λόγοι of Diagoras, mentioned by Tatian c. 44, in which 
the mysteries of Cybele were ridiculed. 

ex Idaeis Digitis: on this very obscure subject cf. Dict. of Btog. 8. v., 
Lobeck Agi. pp. 1156—1181, Diod. v 64, Strabo x p. 715 foll 'They were 
commonly connected with the Cretan, but sometimes with the Phrygian 
Ida, as by Clem. Strom. 1 15 ὃ 73 *some say that certain of the so-called 
Idaean Dactyli were the first wise men, and that they invented musical 
rhythms and the ᾿Εφέσια γράμματα. Now these Dactyli were Phrygians and 
barbarians. 'Hpó8wpos δὲ τὸν ἩΗρακλέα, μάντιν kal φυσικὸν γενόμενον, ἱστορεῖ 
παρὰ Ἄτλαντος τοῦ βαρβάρου τοῦ Φρυγὸς διαδέχεσθαι τοὺς τοῦ. κόσμον κίονας, 
ie. the knowledge of astronomy" (Philostr. Prooem. Heroic. ὃ 19 refers 
the origin of poetry to Hercules, son of Alcmena, and says that he was the 
instructor of Linus); ÀÁrnob. ΠῚ 41 ' Nigidius identifies with the Lares 
sometimes the Curetes, sometimes Digitos Samothractos, quos quinque indi-. 
cant Graeci Idaeos Dactylos nuncupari. Pausanias speaks more than once 
of the Idaean Hercules, as worshipped in Greece e.g. at 'Thespiae (1x 27 ὃ 5) 
ἀλλὰ yàp ἐφαίνετό μοι τὸ ἱερὸν τοῦτο ἀρχαιότερον f) κατὰ Ἣρακλέα riv ᾿Αμφι- 
τρύωνος, καὶ Ἡρακλέους elyai! τοῦ καλουμένου τῶν ᾿Ιδαίων Δακτύλων, οὗ δὴ καὶ 
"EpvÓpaiovs τοὺς ἐς Ἰωνίαν καὶ Τυρίους ἱερὰ ἔχοντας εὕρισκον. οὐ μὴν οὐδ᾽ οἱ 
Βοιωτοὶ τοῦ Ἡρακλέους ἠγνόουν τοῦτο τὸ ὄνομα, ὅπου γε αὐτοὶ τῆς Μυκαλησσίας 
Δήμητρος Ἡρακλεῖ τῷ ᾿Ιδαίῳ τὸ ἱερὸν ἐπιτετράφθαι λέγουσιν, algo ib. 19 ὃ 4and 
v14$ 7. Diodorus says (v 64) that Hercules was the eldest of the five 
Dactyli and that he founded the games at Olympia. The phrase employed 
by Cic. ez 7d. Dig.is probably a translation of a partitive genitive, such 
as we find in the above quotation from Pausanias. 

cui inferias afferunt Coi: Herod. τὶ 44 *Ithink those Greeks act. most 
rightly, who have established a double cultus of Hercules xal τῷ μὲν 
ds ἀθανάτῳ ᾿Ολυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δ᾽ ἑτέρῳ ὡς ἥρωι évayi- 
ζυσι. The phrase nf. aff. corresponds to χοὰς ἐπιφέρουσιν (Plut. Rom. c. 
4). The reading Coi is à correction for the cu: of M88. On the worship of 
Hercules at Cos see Plut. Mor. p. 304 and Osann's n. on Cornutus c. 31. 
We do not however read elsewhere that it was addressed especially to the 
Idaean Hercules or that it was distinguished for its mournful character. 


! I have altered the position of εἶναι, which in Siebelis' ed. follows Ἡρακλέα. 


110 BOOK III CH. XVI ὃ 42. 


Asteriae: the only other authority for this statement is Eudoxus the 
famous astronomer, on whom 866 II 104 : cf. Athen. Ix 392 E Εὔδοξος δ᾽ o 
Κνίδιος ἐν πρώτῳ γῆς περιόδου τοὺς Φοίνικας λέγει θύειν τῷ Ἡρακλεῖ Óprvyas, διὰ 
τὸ τὸν Ἡρακλέα τὸν ᾿Αστερίας καὶ Διὸς πορευόμενον εἰς Λιβύην ἀναιρεθῆναι μὲν 
ὑπὸ Τυφώνος, Ἰολάου δ᾽ αὐτῷ προσενέγκαντος ὄρτυγα.. ὀσφρανθέντ᾽ ἀναβιῶναι, 
copied by Eustath. ad Odyss. x1 601. According to Hesiod (T'Aeog. 409) 
she was sister of Leto wife of Perses and mother of Hecate (see below $ 46): 
&ecording to the more common tradition (Hyg. Fab. 53, Apollod. 1 2 ὃ 2) 
she changed herself into ἃ quail to escape from the pursuit of Zeus, and 
having afterwards thrown herself into the sea was metamorphosed into the 
island Ortygia (Delos) Probably the name Asteria was selected by the 
mythologers as approaching most nearly to Ashteroth and Astarte (see 
below $59). "Thus Lydus (1v 44) οἱ δὲ Φοίνικες ᾿Αστάρτην τὴν σφῶν πολιοῦ- 
xov, οἱονεὶ τὴν ᾿Αστερίαν (which, in 11 10 p. 24, he tells us is ἃ title of Aphro- 
dite) ἣ τὴν τὴς ἄστεως ἀρετὴν εἶναι τὴν ᾿Αφροδίτην βούλονται.  Ámpelius c. 9 
gives a slightly different account (see Appendix) Similarly Damascius ( ΕΠ. 
Jsidor. 302) calls the Phoenician mother of the gods Astronoe. Perhaps 
the allusion to Karthago (Neapolis) here, as below ὃ 91, is due to Clito- 
machus the Carthaginian. 

Belus: ie. Baal or Bel (Lord?) It was a title used for Melkarth, the 
Tyrian Hercules, and also for the chief of the Babylonian divinitiee, whom 
Herodotus identifies with Zeus. Diodorus (1 28) and the Greeks generally 
say that Belus was son of Libya and Poseidon, and father of Aegyptus and 
Danaus, and that he led ἃ colony to Babylon. Herodotus (1 7) makes 
Ninus son of Belus, son of Alcaeus, son of Heracles. Professor Sayce 
thinks the Greek Heracles was derived from the Babylonian Gisdhubar 
through Melkarth. Compare Nonnus xr 400 ἀστροχίτων Ἥρακλες, ἄναξ 
«τυρός, ὄρχαμε κόσμον, Βῆλος ἐπ᾽ Εὐφρήταο, Λιβὺς κεκλημένος Αμμων. The 
Indian Hercules is called Sandes by Nonnus xxxrv 196, Dorfanes by Hesy- 
chius ; Pliny (.N. H. v1 16 speaks of his conquests in India, and mentions 
(v1 24) that his worship extended even to Taprobane, cf. Megasthenes 
(Didot fr. 11 pp. 404 and 418), who identifies him with Krishna. 

sextus hic: 'the sixth is our own familiar Hercules', cf. πὶ 6 Aujus 
adolescentis. 

ut jam docebo: this phrase naturally leads us to expect that the 
explanation referred to will follow at once, as in Ciuent. 30 acervatim jam 
reliqua dicam ; Murena 43 dicam jam apertius ; Cael. 44 dicam jam conft- 
dentius; Planc. 97 de qua vita jam dicam. 1f anything were interposed, 
we should certainly expect it to be introduced by some sort of explanation 
or apology, not by a quando enim, which implies that what follows, follows 
in the natural course. 'The other reasons which have led me to transpose 
δὲ 53—60 and insert them here, are (1) that they continue the previous 
argument; (2) that the commencement of $ 53 has no reference to the 
argument of δῇ 51, 52 on the divinity of material objects, but has a plain 
referenoe to the contrast drawn in $$ 40—49 between the vulgar and 


BOOK III CH. XVI ἃ 42. 111. 


the learned, $i qui énferiores sorutantur Uteras, called in ὃ 53 Wlos etiam 
qui non re sed opinione, &c.; (3) that $ 61 which immediately follows 
these sections, refers not to them, but to $$ 44 and 47 (mentem, fidem, epem 
erum vim habere videmus, non deorum). 

Ch. xxi ὃ 53. dicamus—contra illos etiam : * I cannot be content 
therefore merely to condemn the vulgar superstition (referred to in ὃ 39) ; 
the Euhemerist theology, which is supported by the Stoics (cf. ὃ 60), is 
just a8 much to be blamed" (of. $5 40, 41). 

non re sed opinione: cf. below ὃ 63 confitemini longe aliter se rem 
habere atque hominum oginio sit ; τὶ 71 his fabulis epretis...deus pertinens per 
naturam cujusque rei, per terras Ceres, per maria, Neptunus, alii per alia, 
poterunt intellegi qui qualesque sint, quoque eos nomine consuetudo nuncupa- 
ver ; quos deos et venerari et colere debemus ; 11 66 suscepit vita hominum 
consuetudoque communis ut. beneficiis excellentes viros $n. caelum fama, ac 
voluntate tollerent. For the phrase itself cf. 1 61 n. 

Joves tres: so Lydus 1v 48 τινὲς δὲ κατὰ τὸν ἡρωϊκὸν καὶ μεριστὸν λόγον 
(i.e. the theory which splits up the gods into demigods) τρεῖς Δίας εἶναι 
βούλονται, ἕνα μὲν Αἰθέρος, τὸν δὲ ἕτερον ἐν ᾿Αρκαδίᾳ τεχθῆναι, ἀφ᾽ οὗ φασὶν 
᾿Αθηνᾶν, τρίτον δὲ τὸν Κρῆτα, also Arnob. 1v 14, and with alight variation 
Clem. Al. Protr. p. 24, and Ampelius c. 9, quoted in the Appendix. 

theologi: see above on ὃ 42 qui tnteriores scrutamtur litteras. "The 
mythologists referred to are plainly Euhemerists like Diodorus. 

patre Aethere: in the Hesiodic cosmogony the primaeval Chaos 
begets Erebus and Night, and from Night proceed Aether and Day. 
Hyginus continues the genealogy ex Aethere et Die Terra, Caelum, Mare : 
ez Aethere et Terra, Soturnus, Ops, Titanes, &c. We have no early or 
independent authority for the relationship here assigned between Jupiter 
on the one side and Aether and Caelus (the masculine form is implied by: 
the following qw?) on the other. 

Proserpinam-—et Liberum : see on 1r 62 and below $ ὅδ ; Lydus l c. 
οἱ δὲ πλεῖστοι τῶν φυσικῶν τὸν Δία Ἰδαῖον εἶναι βούλονται kal τεχθῆναι ἐν τῇ 
"JU, τούτεστιν ἐν τῷ παρὰ Ἰδῃ ὁρωμένῳ οὐρανῷ, τῆς δὲ Κόρης πατέρα αὐτόν 
φασιν, τούτεστι τοῦ κόρου καὶ τῆς εὐωχίας αἴτιον αὐτὸν γενέσθαι. 

principem—belli: cf. 11 167 principe philosophiae Socrate. 

cujus sepulcrum ostenditur: cf. nn. on 1 119. 

Διόσκουροι : we nowhere else find this name applied to any of the 
following personages except the TTyndaridae, who in later times were 
confounded with the Cabeiri. Hesychius s. v. says it was also used of 
Amphion and Zethus, and we read in Diog. Laert. 11 52 that it was given 
as a sort of nickname to the sons of Xenophon. 

Anactes: 80 M88, but most edd. read Anaces instead, according to the 
dictum of Moeris &. v. "Avaxes kal "Avdxtov ᾿Αττικῶς (Cf. ᾿Ανακεῖον Το. VIII 
93), Διόσκοροι καὶ Διοσκορεῖον Ἑλληνικῶς. — But even in Greek writers both 
forms occur, and it is not likely that ἃ Latin scribe would have altered 
Anaces, if he had found it in his text. In Pausanias x 38 (οἵτινες δὲ θεῶν 


112 BOOK III CH. XXI 8$ 53. 


εἰσὶν oi ἔΑνακτες παῖδες, οὐ κατὰ ταὐτά ἐστιν εἰρημένον, ἀλλὰ οἱ μὲν εἶναι 
Διοσκούρους, οἱ δὲ Κουρῆτας, οἱ δὲ πλέον τι ἐπίστασθαι νομίζοντες Καβείρους 
λέγουσιν) Siebelis writes ἄνακες against the M88, and so in 11 22. Compare 
the Orphio Hymn xxxvir 20 Κουρῆτες Κορύβαντες dvdkropes, εὐδύνατοί re ἐν 
Σαμοθρήκῃ ἄνακτες ὁμοῦ, Ζηνὸς κόροι αὐτοί, πνοίαι dévaot ψυχοτρόφοι ἠεροειδεῖς" 
otre καὶ οὐράνιοι Δίδυμοι κλήζεσθ' ἐν ᾽Ολύμπφ.. .ἐπιπνείοιτεΑνακτες ; Alciphron 
IH 68 οἱ Σωτῆρες "Avakres. According to Aelian V. H. rv 5 Menestheus 
first gave to the Tyndaridae the names "Avaxres and Σωτῆρες : similarly 
Plutarch 7es. 33, who however has the form "Avaxes, for which he suggests 
various etymologies. "The term ἀνάκτορον was used especial for the 
shrine of deities worshipped with mystic rites, cf. Lobeck Agi. p. 59, 
Herod. 1x 65 τὸ ἐν Ἐλευσῖνι ἀνάκτορον, Hippolyt. Haeres. (p. 152 Duncker) 
ἕστηκε δὲ ἀγάλματα δύο ἐν τῷ Σαμοθράκων ἀνακτόρῳ, and p. 164 ἔστι yàp 
λεγόμενον τὸ μυστήριον ᾿Ἐλευσὶν καὶ ᾿Ανακτόρειον. 

rege Jove: on Ζεὺς Βασιλεύς seo Preller 1 115. The title is probably 
added here as explanatory of Ánactes: they were *princes' as being sons 
of the king of the gods. In reality the name is ἃ survival of an older 
religion in which they held the highest rank. So the Cabeiri and Dioscuri 
are called μεγάλοι θεοί (Lobeck 0. c. p. 1929 foll.). 

Proserpina : we do not find this stated elsewhere of Tritopatreus or of 
the Anactes or Dioscuri, but the following notes exhibit similar statements 
in regard to Eubuleus and Dionysus, cf. below ὃ 58. 

Tritopatreus: cf. Suidas s. v. δήμων (fl. about. 300 8.0.) ἐν τῇ ᾿Ατθίδι 
φησὶν ἀνέμους εἶναι τοὺς Τριτοπάτορας" Φιλόχορος δὲ (à younger contemporary 
of Demon, who also wrote on the antiquities of Attica) τοὺς Τριτοπάτρεις 
πάντων γεγονέναι πρώτους. *Phanodemus (a writer of uncertain date B.c.) in 
his sixth book (of antiquities) says that the Athenians alone worship and 
pr&y to them for offspring, when they are about to marry', ἐν δὲ τῷ Ὀρφέως 
Φυσικῷ ὀνομάζεσθαι rovs Tpiromáropas ᾿Αμαλκείδην καὶ Πρωτοκλέοντα, θυρωροὺς 
καὶ φύλακας ὄντας τῶν ἀνέμων. Ὁ δὲ τὸ ᾿Ἐξηγητικὸν ποιήσας (a treatise on 
the marriage ceremony) Οὐρανοῦ καὶ Γῆς φησὶν αὐτοὺς εἶναι παῖδας, ὀνόματα 
δὲ αὐτῶν Κόττον Βριάρεων καὶ Γύγην. ἸωΟΌΘΟΪΚ explains this by & reference to 
Arist. An. I 5 τοῦτο πέπονθε καὶ o ἐν τοῖς ᾿Ορφικοῖς καλουμένοις ἔπεσι λόγος" 
φησὶ γὰρ τὴν Ψυχὴν ἐκ τοῦ ὅλον εἰσιέναι ἀναπνεόντων, φερομένην ἀπὸ τῶν 
ἀνέμων. In the marriage ceremonies these deities of the wind were invoked, 
as the first parents of mankind, to breathe into the new-born children the 
breath of life, identified with the soul. Hence in Orph. H. xxvi 8 they 
are called Τιτῆνες ἡμετέρων πρόγονοι πατέρων... ἀρχαὶ kal πηγαὶ πάντων 
θνητῶν πολυμόχθων, οἷ. ib. xxxvrir 20 cited under Anactes. For the forma- 
tion of the word see Pollux 111 7 ὁ πάππου ἢ τήθης πατὴρ πρόπαππος, τάχα δὲ 
τοῦτον ἂν elrois τριτοπάτορα, ὡς ᾿Αριστοτέλης. ΑΒ this is the only passage 
in which Tritopatreus is reckoned among the Dioscuri or Anactes, the only 
passage indeed in which the name is found in the singular, it was natural 
io emend it: thus Hemsterhuis (on Lucian Jal. Deor. 96) suggests 
T'riopatores Zagreus, Lobeck Jrito Zagreus: & more plausible emenda- 


BOOK III CH. XXI ὃ 53. 113 


tion is that by Rinck, Zrüopatores T'riptolemus, for 'Triptolemus and 
Eubuleus are sons of Dysaules according to the Orphic tradition reported 
by Pausan. 1 14 ὃ 2, and Clem. AL Protr. ὃ 20. Ido not think however 
that it is safe to make any change. It is evident that the tradition followed 
by Cicero's authority departs very widely from the ordinary tradition ; and 
in that strange intermingling of mythologies which took place during the 
Alexandrian epoch, it seems not impossible that the name Tritopatreus, 
belonging to the early Attic mythology, may have been connected with the 
equally ancient Anactes. 

Eubuleus: this is properly an epithet or name of Dionysus *good in 
counsel, as we read in Plut. Conv. p. 714, on the text ὅτε βουλεύεσθαι παρὰ 
πότον οὐχ ἧττον ἦν Ἑλληνικὸν ἢ Περσικόν (he might have referred also to 
ihe Germans and Norsemen) ; hence οἱ πάμπαν ἀρχαῖοι τὸν Διόνυσον αὐτὸν 
εὐβουλῇ προσεῖπον. So, in the Orphic Hymns, Bacchus is addressed as 
Εὐβουλεῦ πολύβουλε Διὸς kal Περσεφονείης (XXIX 6), and Εὐβουλεῦ μιτρηφόρε 
θυρσιτινάκτα.. -πρωτογόν "Hpwéraw, θεῶν πατὲρ ἠδὲ καὶ υἱέ (11 4. In H. 
XXvII 8 Persephone is styled μῆτερ ἐριβρεμέτον πολυμόρφου Ἑὐβονλῆος, 
while in Z. xr 8 the same is said of Demeter, In 7. Lxxi Artemis is 
called daughter of Eubuleus. Dionysus is also spoken of as son of Eubuleus 
(XLI 1) θεσμοφόρον καλέω ναρθηκοφόρον Διόνυσον, σπέρμα πολύμνηστον πο- 
λνώνυμον Εὐβουλῆος. Again Eubuleus is identified with Pluto (addressed 
in H. xvn 12 as d πολύδεγμον EUBovAe), with Adonis (addresped in 
H. Lv as Εὐβουλεῦ πολύμορφε, τροφεῦ πάντων ἀρίδηλε), with Phanes, fr. 7 
(ap. Macr. Sat. 1 18) ὃν δὴ νῦν καλέουσι Φάνητά re καὶ Διόνυσον Ἑ)ὐβουλῆά τ᾽ 
ἄνακτα καὶ ᾿Ανταύγην ἀρίδηλον. 

tertii— Atrei fllii: we are nowhere told that Atreus had sons so 
named. 'The famous soothsayer Melampus, who is said to have introduced 
ihe worship of Dionysus into Greece, is entirely unconnected with Atreus. 
Then we read, in Nonnus xiv 16, of an Alcon, one of the Cabeiri, who was 
son of Hephaestus and Cabeiro and brother of Eurymedon. T molus is 
a generally accepted emendation by Dav. for Eviolus of M83 (connected 
with E$:os7) because the former name occurs amongst the ancestors of 
Atreus. I have thought it better to keep to the M88, as the extraordinary 
eccentricity of C.s mythology really leaves nothing on which to build 
conjecture. 

ὃ 54. Musae quattuor: so Tzetzes on Hes. Op, p. 6, except that the 
father is with him the first and not (as with C.) the second Jove, "Aparos ἐν 
Τῇ πέμπτῃ τῶν ᾿Αστρικῶν τέσσαρας (τὰς Μούσας) λέγει Διὸς τοῦ Αἰθέρος xal 
IIDXovoías νύμφης, ᾿Αρχὴν Μελέτην Θελξινόην καὶ ᾿Αοιδήν.  Mnaseas also, ἃ 
contemporary of Callimachus, spoke of four Muses fií(ias Telluris et Caeli 
(Arnob. πὶ 37, where we are further told that Ephorus made three Muses, 
Myrtilus seven, Crates eight) Pausanias (iX 29) mentions that one 
tradition recognised only three Muses named Μελέτη Μνήμη and ᾿Αοιδή. 
Compare Diod. 1v 7, Cornutus c. 14. 

natae Thelxinoe: the readings are very uncertain : see critical notes. 


M. C, III. | 8 


114 | BOOK III CH. XXI 8 54. 


Some Mss have et after natae, and as the mother's name is given in the 
other cases, Heind. and Creuzer suggest that it has been loet here; the 
latter would supply Aeda from Pausan. vir 47, where she appears among 
the nymphas attendant on the youthful Zeus. His reasons however for the 
selection of this particular name appear to me to have very little weight. 

Piero natae: the edd. appear to be justified in omitting Jove tertio 
before Piero, cf. Pausan. rx 29 (after mentioning the three Muses as above) 
χρόνῳ δὲ ὕστερόν φασι Πίερον Μακεδόνα... ἐλθόντα ἐς Θεσπιὰς ἐννέα τε Μούσας 
καταστήσασθαι καὶ τὰ ὀνόματα τὰ νῦν μεταθέσθαι σφίσι.. εἰσὶ δὲ ot καὶ αὐτῷ 
θυγατέρας ἐννέα Πιέρῳ γενέσθαι λέγουσιν καὶ τὰ ὀνόματα ἅπερ ταῖς θεαῖς τεθῆναι 
καὶ ταύταις. Ovid relates that these Pierian Muses, having dared to compete 
with those of Helicon, were turned into crows (Met. v 300). Epicharmus 
gave to Pierus a different wife, Pimpleis, and only seven daughters, named 
after various rivers (Tzetz. on Hesiod Op. p. 6). Ovid makes the wife. 
Euippe. It is only here that we find Antiope named as the mother of the 
Muses. 

Mnemosyne: see Hes. 7Aeog. 50—80. . 

isdem nominibus: abl. of quality, Roby ἃ 1232, cf. 1 83 Ais vocabulis 

esse deos. 
' proximae superiores: cf. τὸ 53 proximum inferiorem n.; Mu. refers to 
Madv. Adv. τὶ p. 243 n. [add Gell xvii 9 ὃ 1 biduo proximo superiore. 
J. E. B. M] 

cumque tu Solem: *whereas you derive the name Sol from his solitude'. 
Cf. 11 68 and Lydus Mens. τὶ 3 (Ἤλιος) ᾿Απόλλων λέγεται διὰ τὸ ἄπωθεν εἶναι 
τῶν πολλῶν" καὶ Ῥωμαῖοι δὲ αὐτὸν σόλεμ τοι μόνον λέγουσιν, * he is called 
however by many names? Ἥλιος, "Opos, "Ὄσιρις, ἄναξ, Διὸς υἱός, ᾿Απόλλων. 
The common tradition makes the Titans, Hyperion and Theia, parents of 
the Sun (Hes. 7'Àeog. 371): Arnobius (1v 20) follows Cic. in a blundering 
way, making Jupiter the father and Hyperiona the mother : see Appendix. 

tertius Vulcano: so Suidas s. v. μετὰ τὴν τελευτὴν Ἡφαίστου τοῦ 
βασιλέως Αἰγύπτου Ἥλιος ὁ υἱὸς avrov τὴν ἀρχὴν διεδέξατο, see below ὃ ὅδ, 
and Sayce Herod. p. 318 “δὲ Memphis the dynasty of gods was composed 
as follows, (1) Ptah or Hephaestus, the father of the gods, (2) Ra, the sun- 
god, his son'; also Rawlinson Zerod. 11 p. 989. 

Heliopolis: the On of Scripture, where Joseph found his wife, and 
Plato and Eudoxus are said to have studied, is situated nearly at the point 
of the Delta. 'lThe obelisk, which still stands there, was erected about the 
year 2050 B.c. See the art. in the Dict. of the Bible. 

quartus—Ehodi: the text is very doubtful As to the facts, we know 
that Rhodes was sacred to the Sun, whose colossal statue there was esteemed 
one of the wonders of the world. Pindar (Olymp. vir 23) calls Rhodus 
Παῖδ' ᾿Αφροδίτας, ᾿Αελίοιό re νύμφαν, and tells how Helios Ῥόδῳ μιχθεὶς 
τέκεν ἑπτὰ σοφώτατα νοήματ᾽ ἐπὶ προτέρων ἀνδρῶν παραδεξαμένους παῖδας, ὧν 
εἷς μὲν Κάμειρον πρεσβύτατόν re ᾿Ιάλυσον ἔτεκεν Λίνδον τ᾽ (1. 130), cf. Tzetzes 
on Lycophron 922. Homer speaks of the Rhodians as distributed between 


BOOK III CH. Xxi ἃ 54. 115 


the three cities founded by these eponymous heroes, 71, 11 655 (Tlepolemus 
led to Troy those) ot Ρόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες, Λίνδον Ἰηλυσόν 
τε καὶ ἀργινόεντα Κάμειρον. The city of Rhodes itself was not built till 
B.C. 408, when the three ancient tribes or states combined for that purpose. 
The Rhodian genealogy is thus given by Diod. v 56: * Helios and Rhodus 
had seven sons, of whom only two, Ochimus and Cercaphus, continued in 
the island : these joined in building the city of Achaia (also mentioned by 
Ergias the Rhodian ap. Athenaeus vir p. 360) ; of which Ochimus was the 
first ruler. After his death he was succeeded by his brother Cercaphus, 
who had married his daughter and had by her three sons', the eponymi 
before-named. Starting with this as his foundation, Creuzer proposes to 
read quartus is, cui heroicis temporibus Achaiae conditores Rhode peperisse 
dicitur, avum et. patrem lalysi, Camiri et. Lindi, unde Rhodii: Heind. 
would read cui h. t. Acantho Πλοαϊ peperisse dicitur Cercaphum, quem 
dicunt genuisse lalysum Camirum Lindum Rhodi; Swainson cui À. t. 
Cercaphum Ihode peperisse dicitur patrem I. C. L. unde Rhodii. ΑΒ far as 
any sense is to be got out of the ΜΒ reading, it is altogether opposed to the 
common tradition ; which speaks of the island of Rhodes, not as the birth- 
place of Helios, but as raised up out of the sea to be his portion, when the 
gods distributed among themselves the various countries of the earth. 
Again the name of Acantho is unknown in connexion with Helios. "The 
nymph Rhodus or Rhode is usually represented as daughter of Poseidon 
and Amphitrite or Halia, and as the bride, never the mother, of Helios. 
Whatever may have been the original reading, it seems to have been early 
changed into something like its present form, as JAAodi appears in the 
locative both in Ampelius and Arnobius, and the latter makes Acantho 
the mother of Sol. See Appendix. 

[heroicis temporibus : cf. Div. 1 1 vetus opinio est jam usque ab heroicis 
ducta temporibus.  Swainson.] 

Colchis—procreavisse: cf. Apollod. 1 9 ὃ 1 Φρίξος ἦλθεν εἰς Κόλχους, 
ὧν Αἰήτης ἐβασίλευσε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ IIact- 
φάης, see on ὃ 48. We find the form Aeeta, like poeta, Ov. Her. x11 29, 
see below on $ 45. Colchis, locative of the name of the people used for 
the country, as in Ennius fr. trag. 286, 311. 

Ch.xxir$55. Vulcani:see Ampelius and Lydus quoted in Appendix. 

Apollinem eum: sc. natwm ferunt; cf. τὶ 61 cui Proserpinam, where 
perhaps even auptam was an unnecessary addition, Sch. cites Brut. 105 
Àunc qui audierant prudentes. homines, in. quibus familiaris noster, L. 
Gellius,. ..canorum. oratorem, fuisse dicebat, where the predicate to prud. 
Áom. is wanting: this however should rather be regarded as a case of 
attraction. 

cujus in tutela Athenas: Apollo was called πατρῷος, because he was 
father of Ion (Plato Euthyd. 301) the eponymous hero of the Athenians. 
Clemens Protr.i1? 28 gives Aristotle as the authority for the story that 
Apollo was son of Heph. and Ath. More commonly Erichthonius is made 


8—2 


116 BOOK III CH. XXII $ 55. 


their son, as by Apollod. 111 14 $ 6 τοῦτον οἱ μὲν 'Hdaícarov καὶ τῆς Κρανάου 
θυγατρὸς ᾿Ατθίδος εἶναι λέγουσιν, οἱ δὲ Ηφαίστου καὶ ᾿Αθηνᾶς, foll. 

Nilo natus Phthas: cf. Diog. L. prooem. 1 Αἰγύπτιοι Νείλον γενέσθαι 
παῖδα Ἥφαιστον, ὃν ἄρξαι φιλοσοφίας, Palaeph. in Gale p. 64, Lydus in 
Appendix, Herod. rx 37 with Rawlinsons nn, Amm. Marc. xvi 4. 
Phthas was identified with Hephaestus, like Athene with Neith, from 
similarity of sound. See above on $ 54 tertius Vulcano, and ilo natus 
$ 49, 

Jove et Junone : the ordinary tradition, as in Homer 71.1 578. In 
two of the parallel writers Saturn is made the father, see Ápp. 

Memalio: this name is altogether unknown. Lydus has Μαντοῦς (cor- 
rected Μαντῷος by Creuzer) Ampelius Jfüetis (corrected Melites by 
Wolfflin): could it be intended for Κηδαλίων, the instructor of Hephaestus, 
on whom see Preller 1 1411 ? 

Vulcaniae: Pliny, speaking of the Aeolian or Liparaean Isles, says 
(ΩΣ 14) they are called ZepAaestiades a, Graecis, a. nostris Vulcaniae. Livy 
employs the same name (ΧΧῚ 49, 51), so there seems no reason why Cic. 
should have used the Imp. nominabantur, as if the name had gone out 
of use. 

$56. Oaelo—Die: hence he is brother of Venus ὃ ὅθ. Cf. Serv. ad 
Aen. 1v 571 quattuor. Mercurios tradunt, unum Caeli et. Diei filium, ama- 
torem Proserpinae &c. cited in Appendix. Of Cio. however Servius says, 
in the same note, referring to the V. D., that he held tres esse Mercurios, 
superum, terrenum et inferum. 

natura: Herodotus II 51 says this was the case with the Samotbracian 
gods (one of whom was Casmilus identified with Mercurius), and with the 
Hermae of Athens in accordance with the old Pelasgian usage; cf. Plut. 
Mor. 191 r, Hippol Jef. Haeres. v 7 1. 45 foll., ib. 81.85. The symbol was 
intended to denote fertility, but was explained by the mysticizing Neo- 
Platonists as follows, δείκνυσι τὸν σπερματικὸν λόγον τὸν διήκοντα διὰ πάντων 
(Porph. ap. Euseb. Pr. Ev. r1 2 ὃ 27). For the connexion with Proser- 
pina or Brimo, see Propert. ir 2. 11, and below ὃ 60, where Cupido is 
called son of Merc. and Diana, who is often confused with Proserpina 
(see below ὃ 58), also Tzetzes on Lyc. 698. Like φύσις (defined by Hip- 
pocrates as αἰτία γενέσεως ihe ground of production?) natura came to 
be used euphemistically for the generative organs, whether male or female 
(8ee Div. x1 145, Minuc. F. 9); so Loci above r1 198, and naturalia in Celsus ; 
cf. Beier on Off. 1127. [Add to lexx. Varro R. R. 11 4 ὃ 10, Suet. Tb. 45 
finn J. E. B. M.] 

Valentis e& Phoronidis: this agrees to a certain extent with the 
story of the birth of Asclepius, as given by Pausanias rr 26 and with 
slight variations by Apollodorus 1r 10 $ 3 * Coronis, daughter of Phlegyas, 
being with child by Apollo, was married to Ἴσχυς (Valens, cf. Digitus 
Δάκτυλος &bove) son of Elatus; for this unfaithfulness she was put to 
death by Artemis, and the child Asclepius was saved from the funeral 


BOOK III CH. XXII $ 56. 117 


pyre by Hermes', cf. below $ 57 on the second Aesculapius. But we no- 
where else (except in the parallel passage from Arnobius given in the 
Appendix) find Trophonius identified with Hermes, or represented as the 
son of Ischys and Coronis. He is the son of Erginus or of Ápollo (Pausan. 
IX 37, Hom. H. Apoll. 296, Schol. on Aristoph. Jub. 508), and is himself 
entitled Zeus 'Trophonius (see on $ 49) as being connected with the unseen 
world, just as he is here entitled Mercury, i.e. Ἑρμῆς X60owos. "The con- 
fusion between Troph. and Asclep. seems to have arisen from some 
resemblance in the rites with which they were worshipped, on which see 
Pausan. 1x 39. Where the discrepancy from the common tradition is in 
&ny case so great, there seems no justification for changing the ΜΒ reading 
Phoronidis into Coronidis. Ovid uses the patronymie PhAoronis for Io, 
as being a descendant of Phoroneus (Met. i1 524), king of Argos. He 
makes (]. 569) Coroneus (Dr L. Schmitz in Dict. of Ant. reads Phoroneus), 
not Phlegyas, the father of Coronis. Again Strabo tells us (x p. 471) that 
Hesiod mentioned a daughter of Phoroneus, from whom were descended the 
mountain nymphs and the Curetes. Phoronis is also the name of one of 
the lost Epics of Greece, in the fragments of which there 18 a reference to 
Hermes and the Idean Dactyls (Lobeck 49i. 1157). 

qui sub terris habetur idem Trophonius: 'the subterranean deity 
who is also believed to be Trophonius'. 'lhe parallel in Arnobius (sub terra 
est alter, Trophonius qui esse jactatur, see Àpp.) seems to show that the 
words must be thus taken. Hermes was called y6óvws, both as presiding 
over the hidden treasures of the earth and as the conductor of the dead. 


Penelopa : so Herod. r1 145 ἐκ Πηνελόπης καὶ Ἑρμέω λέγεται γενέσθαι ὑπ᾽ 
“Ἑλλήνων ὁ Πάν. Serv. ad Georg. 1 16 refers to Pindar as the authority for 
the legend ; see also on Aen. τὶ 43, and Hemsterhuis on Lucian Dal. Deor. 
92. Preller (1 586) suggests that the name Πηνελόπη (from πήνη, πηνίζω) 
may have had a general sense, like our *spinster. 

Aegyptii nefas habent nominare: so the Romans according to Plu- 
tarch (Mor. p. 278 Ε) forbade the name of their tutelary deity to be uttered ; 
compare the feeling of the Hebrews about the ineffable Name. I am not 
aware of any other Greek or Roman authority who makes two Egyptian 
gods answering to the Greek Hermes; but Thoth was worshipped in 
Hermopolis under the two forms of the Ibis and the Ape; and Lenormant 
in his Anc. Hist. of the East vol. 1 p. 315 tr. distinguishes between the first 
'T'hoth, who * was the celestial Hermes, or the personification of the divine 
intelligence', and * the second Hermes, who was only an imitation of the 
first, and passed for the author of all the social institutions of Egypt". 
Ampelius and Servius, following in the main the same tradition as Cic., 
make one god out of his 4th and 5th. As far as I know, it is never stated 
that Theuth was regarded as an ineffable name. Herodotus however 
often makes à mystery of the name Osiris (e.g. 11 86, 132, 170), and pro- 
fesses his unwillüngness to utter the sacred legends, where it was not 
absolutely necessary. 


118 BOOK III CH. XXII $ ὅθ. 


Pheneatae: see on $ 42 de tripode, and the art. on Pheneus in Dict. of 
Geog. ltisa district iu the N. E. of Arcadia shut in by the spurs of Mt 
Cyllene. 'TThe waters of the valley are carried off by a channel, said to 
have been made by Hercules, which conducts them to & natural tunnel 
(Katavothra) in the limestone rock, and the river which issues from this 
is called the Ladon. Pausanias tells us {ὉΠ 14 $ 7) θεῶν τιμῶσιν Ἑρμῆν 
Φενεᾶται μάλιστα, καὶ ἀγῶνα ἄγουσιν "Eppata kal ναός ἐστιν Ἑρμοῦ σφίσι kal 
ἄγαλμα λίθον : he also mentions the sacred springs, δὖ which it was said 
the nymphs had washed the newly-born Hermes (ib. 16 $ 1). 

Argum-—-profugisse: apparently this is the earliest passage in which 
the slaying of Argus is connected with the appearance of Hermes in 
Egypt. It would be naturally suggested by the wanderings of Io. As to 
ihe civilizing influence of Hermes see Plato Phaedr. 314 ἥκουσα περὶ 
Ναύκρατιν τῆς Alyumrov γενέσθαι τῶν ἐκεῖ παλαιῶν τινὰ θεῶν, οὗ καὶ τὸ ὄρνεον 
τὸ ἱερόν, ὃ δὴ καλοῦσιν Ἴβιν, αὐτῷ δὲ ὄνομα τῷ δαίμονι εἶναι Θεύθ. τοῦτον δὲ 
πρῶτον ἀριθμόν τε καὶ λογισμὸν εὑρεῖν καὶ γεωμετρίαν καὶ ἀστρονομίαν, ἔτι 
δὲ πεττείας τε καὶ κυβείας, καὶ δὴ καὶ γράμματα foll; PAeb. 18. Lactantius 
I 6 after quoting the present passage, continues idem oppidum condidit, 
quod etiam nunc Graece vocatur Ἕ ρμόπολις, et. Saitae colunt eum. religiose. 
Qui, tametsi homo, fuit tamen antiquissimus δὲ tnsiructissimus omni genere 
doctrinae adeo, ut ei multarum rerum et artvum scientia Trismegisto cog- 
nomen imponeret. .. Ipsius haec verba, sunt ὁ δὲ θεὸς els, ὁ δὲ εἷς ὀνόματος οὐ 
προσδέεται" ἔστι γὰρ ὁ ὧν ἀνώνυμος.  Forthe Neo-Platonist writings which 
passed under his name, see articles in Dict. of Biogr. and esp. in Dict. of 
Christ. Diog. under Hermes. 

Aegyptum profugisse: there is no need for inserting in with Ba., cf. 
Sardiniam venit Leg. Man. 34, Aegyptum ier habere Caes. B. C. 111 106, 
and Aegyptum proficisci 'Tac. Ann. 11 59, Nep. Dat. 4 ὃ 1, Madv. ὃ 232 obe. 
4, Draeg. $ 176. 2. 

Theuth: Philo Byblius ap. Euseb. Pr. Ev. x 9 ὃ 19, professing to give 
the Phoenician theology, Says that the first-born of all things is Taavros ὁ 
τῶν γραμμάτων τὴν εὕρεσιν ἐπινοήσας καὶ τῆς τῶν ὑπομνημάτων γραφῆς κατάρ- 
ξας...ὃν Αἰγύπτιοι μὲν ἐκάλεσαν Θωύθ, ᾿Αλεξανδρεῖς δὲ Θώθ, Ἑρμῆν δὲ Ἕλληνες 
μετέφρασαν. 

primus mensis: Herodotus tells us (1t 82) that the Egyptians had 
learnt to which god each month and day is sacred ; and we read in Plut. 
Is. Osir. p. 378, that the feast of Thoth was in the 1st month, which was 
therefore called by his name ; cf. Censorinus 18 ὃ 10, 21 ὃ 10, Macrob. Sat. 
I 15, Rawlinson Herod. App.2 to Bk. τ΄. In B.c. 24 the 1st day of Thoth 
ooincided with Aug. 29. 

$57. Aesculapiorum: this is à specimen of the arbitrary procedure 
of the later mythologists. The so-called Phoenician Aesculapius, one of the 
Cabeiri, is omitted, and the Arcadian deity is split up into three because 
of some slight differenoe in the local traditions. Lydus makes the Apollo, 
who is father of the first Aesculapius, to be the son of Vulcan, and there- 


BOOK III CH. XXII ἃ 57. 119 


fore the patron of Athens: if we make Apollinis antecedent to quem 
Arcades colunt, it would seem to identify him with Apollo Νόμιος ; but in ' 
that case we should probably have had ejus before quem. 

specillum : see ἃ full account of ita use in Dict. of Ant. a.v. chirurgia, 
Foes Oecon. Hippocr. &nd the illustration in Rich's Companion. The 
corresponding Greek verb is metaphorically used by Cic. Att. X11 δ] τοῦτο 
δὲ μηλώσῃ * you will probe this. 

obligavisse: cf. T'usc. 11 38 medicum requirens a. quo obligetur [ Bell. 
Afr. 88 ὃ 4, Sen. Ep. 38 ὃ 8. J. E. B. M.]: Celsus uses the word deligo in 
the same sense, "The former refers properly to the supporting of a broken 
limb by splints; the latter to the tying down of the broken ends 80 as to 
prevent their protruding. 

Mercurii frater: see on ὃ D6. 

fulmine percussus: 'after being struck by lightning. According to 
the usual story he was slain by Zeus for raising the dead to life, see 
Pindar Pyth. x11 1—105 cited by Clem. Al Protr. $ 30, and Dict. of Bog. 

Oynosuris: this is usually understood of a district of Sparta ; whence 
Callimachus (2éona 94) calls the Spartan hounds Κυνοσούριδες. | See 
Clem. Al 1. 6. ᾿Ασκληπιὸς κεῖται κεραυνωθεὶς ἐν rois Κυνοσούριδος ὁρίοις. 
Sch. however notes that à Mount Cynosura is mentioned by Steph. Byz. 
p. 490, and suggests that there may have been ἃ Cynosura in the vale of 
Cynuria (Pausan. vir 27) This Cynuria was the parent state of Gortys, 
where there was & tomb of Aesculapius, see below on Lusto flumine. 
Possibly Cynosura i8 ἃ mistake for the well-known Lycosura in Arcadia. 
' The most usual tradition makes Aesculapius buried at Epidaurus (Cyrill. 
C. Jul. v1 p. 200); but in ἃ later passage of the same book (virt p. 
988) it is said that none knew where he was buried. 

Arsippus: he is not mentioned in any independent authority: perhaps 
there may be some confusion with Leucippus. 

Arsinoe: according to the Messenians Aesculapius was the son of 
Apollo and Arsinoe, daughter of Leucippus (Paus. nr 12, 26, 1v 8. 
Asclepiades, & disciple of Isocrates, is cited to the same effect by the 
Schol. on Pindar in Heyne'* n. on Apollod. rr 10. 3). Pausanias tells 
& Story of an Arcadian who presumed to question the Delphian god himself 
on the subject, and was informed by the oracle that the real mother was 
Coronis (ib. r1 26). 

purgationem: see n. on 11 126. [Celsus 11 11 ὃ 2 refers to Asclepiades 
on this subject. In vir 12 he treats of dentis evulsio.  R.] 

dentis evulsio: Herodotus (11 84) mentions that in Egypt each phyai- 
cian treated a single disorder, ome undertaking to cure diseases of the eye, 
others diseases of the head, the teeth, and so on. Gold stopping has been 
found in some of the mummies. [Add to lexx. Plin. Val. 1v 29, Cael. 
Aurel Acuf, πὶ $83. J. E. B. M] 

non longe ἃ Lusio: ie. αὖ Gortyna situated on the river Aovatos, 
8 tributary of Alpheius, so called because the infant Zeus was there 


120 BOOK III CH. XXII ὃ 57.- 


washed by the nymphs (Pausan. vir 28) At this place there was a 
temple of Aesculapius (Paus. v 7). 

sepulerum et lucus ostenditur: for the Sing. cf. passages quoted 
below on $ 43 deum. 


Ch. xxix. Apollinum antiquissimus: cf. ὃ 55 and Clemens and 
Ampelius quoted in the Appendix. 

Corybantis fllius: this is the converse of the ordinary story given by 
Apollodorus 1 3 $ 4, GaAeías καὶ ᾿Απόλλωνος ἐγένοντο KopvBarres. We find 
other traditions in Strabo x 3 p. 472, *Some say the Corybantes are children 
of Athene and Helios, others of Cronos, others of Zeus and Calliope'; 
* Pherecydes says that there were nine Κύρβαντας, the children of Apollo 
and the nymph Rhytia, and that they lived in Samothrace', cf. Lob. 
Aglaoph. p. 1141. In Hippol. Hef. Haer. v 9 1. 45 Corybas is identified 
with Adonis, Attis, Osiris, &c. 

natus in Creta: the Cretans were the first worshippers at the temple 
of Delphi and were established there as ministers of the god. Apollo 
Delphinius was worshipped from an early period at Cnossus in Crete 
(Preller 1 199). This worship was no doubt introduced by the Dorians in 
place of the indigenous worship of the bull-headed Zeus: hence the 
cum Jove certamen, cf. Müller Dorians 1 226 tr. In the Κρῆτες of Euripides 
(fr. 476 Dind.) we find the Idean Zeus identified with Zagreus and connected 
with Bacchus and the Curetes. 

cum Jove certamen: though no other writer mentions this contest, it is 
perhaps alluded to in Fulgentius (Jag. Hist. 111 p. 152 Didot) Mnaseas tertio 
Europae libro scripsit Apollinem, postquam a Jove 4ctus et interfectus est, a 
vespillonibus ad. sepulturam elatum esse. Τῦ may be compared with those 
between other gods for the possession of particular countries, e.g. between 
Poseidon and Athene for Attica. 

ex Hyperboreis: they were supposed to dwell in a land of perpetual 
sunshine on the other side of the Rhipean Mountains and the cold blasts 
of the north wind, see Dict. of Diog. and Preller 1 189 foll., and, for the 
legend of their visit to Delphi, the verses of Boeo recorded by Pausan. x 5 
ὃ 4, Pind. Of. πὶ 25, Zsthm. v1 34, Pyth. x 31, Herod. 1v 33, Diod. r1 47. 
Aleaeus (fr. 1 Bergk) agrees with C. in representing Apollo as himself 
ooming from the Hyperboreans to settle at Delphi. The prophet Abaris 
was said to be ἃ Hyperborean priest of Apollo (Herod. 1v 36). 

Νόμιον : (fr. νόμος pasture) used as an epithet of Apollo by Theocritus 
xxv 21, of Aristaeus by Pindar Pyth. ix 115 ómáova μήλων, 'Aypéa καὶ 
Νόμιον, &lso of Pan (Hom. H. xix 5) Hermes and other rural gods; 
cf Virgil's pastor ab Amphryso, and Pausan. vr1 20 ὃ 2. The explanation 
of the name here given is mere ignorance, though it was repeated by 
Proclus (see Welcker Gr. Gott. τ 486) In Clem. Al Protr. i1 28 and 
Ampelius, this Apollo is called son of Silenus, and Porphyry (ap. Cyrill. 
c. Jul. X p. 342 Spanheim) reporta that Pythagoras wrote an inscription on 
the tomb of Apollo at Delphi, speaking of him as *the son of Silenus, slain 


BOOK III CH. XXIII S 57. 121 


by Python'. Perhaps Seni filius has been lost after quartus. Nowhere 
else do we read that he was the legislator of Arcadia or born there. 
Legislation was however regarded as an office of the Delphian Apollo, cf. 
Plat. Hep. 1v 427 (we leave to Apollo αὖ Delphi) τά re μέγιστα καὶ κάλλιστα 
kai πρῶτα τῶν νομοθετημάτων.. οὗτος yàp δήπου ὁ θεὸς περὶ rà τοιαῦτα πᾶσιν 
ἀνθρώποις πάτριος ἐξηγητὴς ἐν μέσῳ τῆς γῆς ἐπὶ τοῦ ὀμφαλοῦ καθήμενος 
ἐξηγεῖται, Legg. 1 632 ἐν τοῖς τοῦ Διὸς λεγομένοις νόμοις τοῖς τε τοῦ Πυθίου 
᾿Απόλλωνος, obs Μίνως τε καὶ Λυκοῦργος ἐθέτην, ἔνεστι ταῦτα πάντα, Diod. 
I 94, Strabo xvr 38, Cic. Div. 1 96. So above Mercury is called the 
legislator of Egypt. 


$58. prima Jovis et Proserpinae: Ampelius is the only other 
writer who gives this parentage. Artemis is however sometimes identified 
both with Persephone and Hecate, as in the Orphic hymn cited by Porphyry 
ap. Euseb. Pr. Ev. 1v 23 ὅδ᾽ ἐγώ εἶμι Κόρη πολυφάσματος x.r.A. ; and. we have 
had many exr. of the confusion between parent and child, eg. ὃ 53 on 
Proserpina. 

pinnatum Cupidinem: Pausanias (1x 27) says that Olen calls Eileithyia 
(i.e. Artemis, see on 11 68) mother of Eros. 'The winged Eros is spoken of 
by Plato Phaedr. 252, Eur. Hipp. 12970, Aristoph. Av. 574 and 697, where 
the Scholiast says that it was only in later times that Eros and Victory 
were represented with wings. 


pater Upis: this is another mythological dm. Aey. According to 
Herodotus (rv 35) Opis and Arge were two Hyperborean maidens who 
came to Delos with Apollo and Artemis, and were invoked by the Delian 
women and the Ionians generally in à hymn composed by Olen. In the 
pseudo-Platonic Azx:ochus p. 371 we are told that the Magian Gobryas was 
shown two brazen plates at Delos, giving an account of what befel the soul 
after death, and that these plates were said to have been brought there 
from the Hyperboreans by Opis and Hecaergos. In Callim. Dian. 204 
Opis is addressed as Οὖπι ἄνασσ᾽ εὐώπι φαεσφόρε, καὶ δέ σε κείνης Κρηταέες 
καλέουσιν ἐπωνυμίην ἀπὸ νύμφης, where see Spanheim; also ib. 240; 
Macrob. /Sat. v 22; Serv. ad Aen. x1 532 alt putant Opim et. Hecaergon 
nutiritores Apollinis et Dianae fuisse: hinc Opim ipsam Dianam, Apollinem 
vero Hecaergon. We do not elsewhere find Opis or Ufpis regarded as 
masculine. Callimachus (Del. 202) makes her & daughter of Boreas, and 
gives her two sisters Loxo and Hecaerge; Virgil (Aen. x1 532 and 836) 
introduces her among the attendant nymphs of Diana; Palaephatus 
(Znered. ὃ 32) says it is ἃ Lacedaemonian name for Artemis; finally 
we read in Áthen. xiv 10 that hymns to Artemis were called οὔπιγγοι. 
The name is generally derived from ὄπις —vépuecis, but. Preller explains it 
as 'the eye of night', ie. the moon. Οὗ Glauce we do not read elsewhere 
in this connexion. 


primum Jove et Proserpina: so Ampelius and Lydus in Áppendix. 
The latter cites Terpander the Lesbian as the authority for the tradition. 


122 BOOK III CH, XXIII ἢ 58. 


Compare also Árr. Anab. 11 16 *the Athenians worship τὸν Διὸς xai Κόρης... 
καὶ ὁ Ἴακχος ὁ μυστικὸς τούτῳ τῷ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ ἐπάδεται᾽, and 
Clem. Al. Protr. 16 μίγνυται δ᾽ ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερεφάττῃ, τῇ ἰδίᾳ 
θυγατρί... κύει καὶ ἡ Φερέφαττα παῖδα ταυρόμορφον, Orphic Hymn xxix 6, 
Hyg. Fab. 1δὅ and 167. This Dionysus is frequently identi&ed with 
Zagreus and Sabazius. 

Nilo: see above on Hercules 8 (41), Vulcanus 8 (55), Mercurius ὃ (56). 
Herodotus makes Dionysus the same as Osiris (1x1 42, 48, 144), who is 
sometimes confounded with the Nile; cf. Plut. 14. et Os. ὃ 35 p. 364. 

Nysam interemisse: this is not stated elsewhere. Nysa or Nyssa is 
usually the birthplace of Dionysus; hence Heind. after Marsus reads 
condidisse for interemisse. 'There were many places of this name in different 
parts of the world each claiming some special connexion with the god, see 
Herodotus r1 146 with the note in Rawlinson's ed. Diodorus (66—69) how- 
ever reports on the authority of Dionysius the mythographer, that Linus, in 
the so-called Phrygian poem, represented Dionysus as the son of Ammon 
and Amalthea, entrusted by his father to the charge of Nysa, daughter of 
Aristaeus, Hyginus mentions Nysa among the Oceanids who had the 
charge of the infant Bacchus and were restored to youth by Medea at his 
request. 1 the reading is correct, the allusion may possibly be to the 
cutting up of the body before renovation as in the case of Pelias. Or 
Nysa, the nurse may have been confounded with Semele, the mother 
(Lydus rv p. 94 makes Nysa the mother of the Indian Hercules), 
whose death may be said to have been caused by the son. Another 
explanation, suggested by Creuzer, is derived from Lydus' statement that 
νύσσα Ineans ὁ καμπτὴρ καὶ περικύλισις ToU χρόνου : he connects this with 
the story (told by Diod. τῳω 71 and at greater length by Nonnus ΧΥῚΠ 
237 foll) of the first exploit of Dionysus, in which he destroyed the 
monster Κάμπη, whilst on his journey to Nysa ; and supposes this to mean 
the blotting out of the signs of the zodiac by the sun, as he passes through 
them. Perhaps however we should read JNysum ; see below for his story. 
Human sacrifice was not unknown in the worship of Bacchus even as late 
as the time of Plutarch, as we see by his account of the sacrifice of 
a maiden at the yearly festival of the Agrionia held at Orchomenos (Qw. 
Graec. p. 299 F). 

It is rather curious that the phrase dicitur énteremisse is 8150 used above 
of Mercurius and below of Minerva. 1 the original reading were Nyeae d. 
interiisse, this might be explained by the importance attached to the death 
of Dionysus (Osiris) in the later mysteries, cf. Clem. Protr. $ 17, Lactant. 
1 22, Firmieus 6. "Though we are not told in so many words that it was at 
Nysa he was murdered by the Titans, yet we may infer this from the fact 
that the murder was supposed to have taken place whilst he was still 
& child under the care of the Curetes, 

Oabiro: corrected from Caprio to guit the parallels in Ampelius and 
Lydus. According to Mnaseas, & pupil of Eratosthenes, there were three 


BOOK III CH. XXIII S 58. 123 


Cabiri, Axierus, Axiokersa and Axiokersus, corresponding to Demeter, 
Persephone and Hades (Agíaoph. p. 1221). "The last is identified with 
Bacchus by Heraclitus ap. Clem. Al. Protr. p. 30 evrós δὲ Αἴδης καὶ 
Διόνυσος ὅτεῳ μαίνονται καὶ ληναίζουσι. 

Asiae praefuisse: cf. Eur. Bacch. 13—17. "The story of his conquest 
of India became very popular after the time of Alexander. 

Sabazia: Demosthenes, in depicting the miserable bringing-up of his 
rival Aeschines, describes these rites of the Phrygian Sabazius or Zagreus, 
sometimes identified with Zeus, more often with Dionysus (Coron. p. 313), 
cf. Strabo x 471, Firmicus 11, and .Ag/aoph. p. 1046 foll, Diod. 1v 4 
* gome tell of ἃ much earlier Dionysus (than the son of Semele), φασὶ yàp 
ἐκ Διὸς xal Περσέφονης Διόνυσον γενέσθαι, rov ὑπό τινων Σαβάζιον dvopa(ó- 
μενον. 

Jove et Luna : as Luna is identified with Proserpina, this would agree 
with the parentage of the lst Dionysus. Herodotus gives Selene and 
Dionysus as the equivalents of Isis and Osiris (11 47). In Ampelius and 
Lydus Semele is made the mother of this 4th Dionysus : or should we read 
Σελήνη there ! 

Sacra Orphica: see Herod. r1 86 τὰ 'Opdxà καλεόμενα καὶ Βακχικά, and 
the Dict. of Dog. under Orpheus. 

confici: οὗ Nepos Zann. 2 ὃ 4 divina res dum conficiebatur, 

Niso: also Vyso, a masculine form of Nysa, His story is told by 
Hyg. Fab. 167 and 131, Commodianus Znstruct. 1 19, Jupiter had given the 
infant Bacchus to Nisus tó bring up; and Bacchus when starting on his 
Indian expedition entrusted Thebes to the care of his foster father. On 
his return Nisus refused to give up Thebes, whereupon Bacchus retook it 
by means of soldiers whom he introduced in female attire at the festival of 
the Trieterica. 

Thyone: connected with θύω, θυιάς, was the name of the deified 
Semele ; hence her son is called Θνωνεύς. 

Trieterideg: a festival held at Thebes every 3rd winter in honour of 
the Χθόνιος Διόνυσος who then returned from his two years! sojourn in the 
realms below, cf. Orphic Hymn 52, Aen. 1v 302 bacchatur; qualis commotis 
excita sacria TÀyias, ubi audito stimulant Troterica Baccho orgia, nocturn- 
vsque vocat clamore Cithaeron. 

$59. Oaelo et Die: like the 1st Mercurius. Plato calls her ἀμήτωρ 
Οὐρανοῦ θυγάτηρ (Symp. 11 180 n). 

᾿ς eujus Eli delubrum vidimus: the form Eli is confirmed by the best 
MS in Fam. xir 26 ὃ 2 Eli negotiatus est, and by the aco. Elim Liv. xxvi 
32 $29. This temple is described by Paus. v1 25. It contained a chrysele- 
phantine statue of the goddess by Phidiass,in which she was represented 
as resting one foot on & tortoise, a symbol of domesticity, according to 
Plut. Proecept. Conj. 32. Probably Cic. had visited Elis during his two 
years' stay in Greece; cf. 1 79, and below $ 46, also Milo 80 quae ego vidi 
Athenis, quae aliis in urbibus Graeciae ! 


124 BOOK III CH. XXIII $ 59. 


spuma procreata: Hes. 7eog. 196. Noindependent authority speaks 
of Mercury as father of Cupid. 


Jove et Diona : Homer 71. v 312, 370. 

Anteros: ie. 'the response of love', also (rivalry in love'; whence 
he is here and by Lydus made the son of Mars. Pausanias (1 30) men- 
tions an altar to him at Athens, and at Elis (v1 23). 

Syria Cyproque concepta: this agrees with Lydus τετάρτην τῆς 
Συρίας καὶ Κύπρον, and Ampelius Cypri et Syriae filia, but it is ἃ very 
strange expression. Conceptus is never used with the simple Ablative (like 
procreata, &bove), nor of both parents ; and moreover Syria and Cyprus are 
both feminine. If it were not for the parallel passages I should be disposed 
io read a Syria Cyproque accepta, * borrowed from Syria and Cyprus', cf. 
Herod. τ 105 * The temple of Uranian Aphrodite at Ascalon is the most 
ancient of all the temples to this goddess; for the Cyprian temple, as the 
Cyprians themselves admit, was built in imitation of it; and that in 
Cythera was erected by the Phoenicians, who belong to this part of Syria; 
Hes. TAeog. 199 Κυπρογενέα δ᾽, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ. If the 
reading is right, it may have originated in & misunderstanding of the 
epithet Κυπρογένεια, just 88 Κορυφαγενὴς may have suggested a Coryphe 
as mother of Minerva. 

Apollinis matrem: see above ὃ 55. Ampelius and Firmicus 16 make 
Minerva daughter of Vulcan, perhaps from a misunderstanding of Plato 
Tim. 23 on the part of some earlier writer. 

orta Nilo: cf. Plato 7m. 21 Ὁ (of Sais) θεὸς ἀρχηγός τίς ἐστιν, Ai- 
γυπιστὶ μὲν τοὔνομα Nyi&, "Ἑλληνιστὶ δέ, ὡς ὁ ἐκείνων λόγος, ᾿Αθηνᾶ, Herod. 11 
62 with Wilkinson's n., Plut. 7s. Ostr. 32, ib. 9, where she is identified with 
Isis and the famous inscription is given, ἐγώ εἰμι πᾶν τὸ γεγονὸς kal ὃν xal 
ἐσόμενον, kai τὸν ἐμὸν πέπλον οὐδείς πω θνητὸς ἀπεκάλυψεν. No independent 
authority makes her daughter of Nilus.  Madv., followed by Mr Reid 
(Acad. 1 3 on the words a Socrate ortam), maintains that Cic. never uses 
the simple ablative after orior ; the latter would therefore insert a before 
Δύο, if Nus stands for the god (as undoubtedly it does), and not the 
river. ΑΒ we have natus and procreatus, and (if the text is right) even 
conceptus used with the Abl. in this book, there seems no reason why Cic. 
should have objected to the same construction with ortus; and in point of 
fact we find it in PA. 11 118 quibus ortus sis, non. quibuscum vivas consi- 
dera. 

Jove: see above $ 53. Arnobius, Firmicus and Clem. Al. make her 
daughter of Saturn and say that she first used armour. 

Coryphe: cf. Harpocration s. v. Ἱππία ᾿Αθηνᾶ, * Mnaseas says that the 
equestrian Athena was daughter of Poseidon and Coryphe, the daughter of 
Oceanus, and that she was the inventress of chariots' She was wor- 
shipped as Ἱππία at Colonos. Virgil attributes the invention to her son, 
primus Erichthonius currus et quattuor ausus jungere equos (Geo. 111 113). 
Clemens (in ÀÁpp.) says the Messenians called her Coryphasia ἀπὸ τῆς μη- 


BOOK III CH. XXIII $ 59. 125 


Tpós. Ampelius makes her Soéis filia. Firmicus lc. follows & different 
Story, quarta Jovis Cretici regis fuit fiia, quae occisum patri detulit 
JLiberum. Pausanias (1v 36) mentions an ᾽Αθηνᾶ Κορυφασία worshipped at 
the promontory Coryphasium near Pylos, and again (vri 21) an ᾿Αθηνᾶ 
Kopía worshipped in Arcadia. "We find the latter epithet used of Artemis 
(Callim. Dian. 234), where Spanheim explains it to mean * patroness of 
maidens'  Coryphe is no doubt a personification of the head of Zeus, cf. 
Pindar OL. vit 65 'Hjaíerov τέχναισιν χαλκελάτῳ πελέκει πατέρος ᾿Αθαναία 
κορυφὰν κατ᾽ ἄκραν ἀνορούσαισ᾽ ἀλάλαξεν, Lydus ΠΙ 24 τὴν ᾿Αθηνᾶν εἰς τὴν 
ψυχὴν ἀνάγουσιν ὡς ἀθάνατον καὶ παῖδα τοῦ Διὸς ἐκ τῆς αὐτοῦ κορυφῆς ἤτοι ἐκ 
τῆς ἀκρότητος τοῦ οὐρανοῦ κατιοῦσαν, Àrnob. 1v 16. See 1 41 Diogenes n. 
On quadrigarum cf. Gell. xix 8 ὃ 3 C. Caesar in. libris quos ad. M. Cice- 
ronem de analogia conscripsit, * quadrigas!, etiamsi currus unus, equorum 
J'unctorum agmen unum st, plurativo semper numero dicendas putat. 

Pallantis: cf. Firmicus 16 quinta. Pallante patre et T'tanide (al. Tri- 
tonide) matre orta est, quae patris appellata nomine Pallas est αὖ hominibus 
nuncupata, Haec parricidalis amentia furoris...patrem crudeli morte jugu- 
lavit...et exuviis corporis ejus ornata, est; 'Tzetzes on Lyc. 355 (Pallas is so 
called either because she slew the giant Pallas in the battle between the 
gods and the giants), ἣ Πάλλαντα τὸν ἴδιον πατέρα, πτερωτὸν ὑπάρχοντα kai 
βιάζοντα...ἡ τὴν παρθενίαν τιμῶσα τοῦτον ἀνεῖλε, καὶ τὸ δέρμα αὐτοῦ ὡς 
αἰγίδα περιεβάλλετο καὶ τὰ πτερὰ τοῖς ποσὶ προσήρμοσεν, Clem. Al. Protr. 28 ; 
Diodorus (1r 69) speaks of the aegis as the skin of & monster slain by 
Athene in Lybia, cf. Eur. Joa 988. For identity of name in parent and 
child see above on Upis $ 58. 

pinnarum talaria: *winged anklets'. Athene is identified with Νίκη 
(Jon 1529), who is usually represented with wings, cf. Aesch. Ewmen. 952 
Παλλάδος ὑπὸ πτεροῖς ὄντας ἄζεται πατήρ with Paley's n., ib. 382 πτερῶν drep 
(πτέρωμ᾽ ἅπερ) ῥοιβδοῦσα κόλπον αἰγίδος. Ταίαγία is used by itself of 
wings attached to the ankles, or of winged sandals, like those of Hermes, 
see fig. in Rich Comp.; Pallas is not represented with these in any work of 
art. The word is used metaphorically by Cic. Att. xiv 21 talaria videamus, 
* et us think of flight '. 

$60. Cupido:see ὃ 59. By Alcaeus he is called son of Zephyrus and 
Iris (Plut. Amat. 20), by Simonides son of Ares and Aphrodite (Preller 1 
394). The son of Hermes and Aphr. is Hermaphroditus (Diod. tv 6). 

intellegis resistendum esse: see r1 70, 

quorsum quicque pertineat: 'what is the reference, the meaning, 
of each '. 

revertamur: ie. to the folles of the Stoics, of which he began to 
speak in $ 39, and to which he returns in $ 43. 


B e.(3). The sorites of Carneades shows that 1t ἐδ $mpossible to 
draw the line between what is divine and what s human or natural. 
&$ 43—52, 


126 BOOK III CH. XVII ὃ 43. 


Ch. xvi. $43. For the transposition see above on $ 42 and $ 53. 

deduxit oratio: see above ὃ 5 ducet oratio. 

meliora didicisse—capedunculis: *I have learnt more as to the 
proper way of worshipping the Gods from Numa's flagons than from the 
arguments of the Stoics!, i.e. 1 have been taught by those rude earthen- 
ware vessels, that the (lods are indifferent to wealth in their worshippers '. 
J'ure pontificio Abl. of manner qualifying colendis: it embraces the whole 
law of religion, though it is sometimes used in & narrower sense, excluding 
the jus auguriwmn, as in Cato 38. caped. dm. λεγ. earthen jugs with one 
handle used in sacrifices ; cf. passages cited on $ 5, also Parad. 1 11 quid? 
α Numa Pompilio minusne gratas dis ymmortalibus capudines (s0 Mu.) ac 
Jictles urnulas fuisse quam felicatas (engraved with fern-leaves) Saltorum 
gateras arbitramur P? "Tertull Apol. 25 etsi a Numa, concepta est. curiomtas 
superstitiosa, nondum tamen aut. simulacris aut. templis res divina, apud 
Romanos constabat ; frugi religio...et vasa. adhuc Samia; Tib. 1 1. 37 
adsitis divi, nec vos e paupere mensa dona, nec e puris spernite fictilibus, 'The 
forms capis, capedo, are also found, cf. Liv. x 7 ὃ 10 cum capide εἰ lituo, 
cage velato, victimam, caedet. 

[aureola : Cic. Acad. 11 135, Salmas. on Trebell. Gallien. 5 ὃ 6, Petron. 66. 
J. E. B. M.] 

Si di sunt isti—deae: as ibi makes better sense to take dé as pre- 
dicate I have inserted 154, which would be easily lost between the 
preceding and following sun?; or ἦτ might have been lost before di, as 
it is in some M88 below ὃ 49 δὲ sunt hi d$, est certe Erechtheus. — For 
the use of the fallacy called *sorites' in what follows, cf. Sext. Emp. 1x 
182 ἠρώτηνται δὲ καὶ ὑπὸ τοῦ Καρνεάδον kal σωρειτικῶς τινες (λόγοι), οὖς ὁ 
γνώριμος αὐτοῦ Κλειτόμαχος ὡς σπουδαιοτάτους καὶ ἀνυτικωτάτους ἀνέγραψεν 
ἔχοντας τὸν τρόπον τοῦτον εἰ Ζεὺς θεός ἐστι, καὶ ὁ ἸΠοσειδῶν θεός ἐστι κιτὰλ., 
Clem. Al. Protr. αὶ 162, Lactant. 116. It was ἃ favourite weapon οὗ Car- 
neades against the Stoics, cf. 4cad. τι 92, 93 (where it is called lubricum 
sane et periculosum locum). | Placet enim. Chrysippo, cum gradatim. inter- 
rogatur, verbi causa, tria, pauca sint anne multa, aliquanto prius, quam ad 
multa perveniat, quiescere, id. est, quod. αὖ his dicutur ἡσυχάζει. — Per me 
vel stertas licet, ànquit Carneades, non modo quiescas. Hence Persius gives 
it the name of Chrysippus (vt 80), inventus, Chrysippe, tui finitor acervi. 

Panisci: ἃ diminutive like Σατυρίσκος, cf. Div. 1 29 fingebat Carneades 
in Chorum lapidicinis saxo diféísso caput exstitisse Panisci; ib. m 48, 
Sueton. Tib. 43, Clem. Al. Protr. ὃ 61 [Wilmanns' Znscr.149 4. J. E. B. M.]. 
We find Pan used in the plural as early as Plato Leg. vir 815, Aristoph. 
Eccles. 1069. 'The Stoics were inclined to identify Pan with the Mundane 
Spirit, see Cornut. c. 27. 

si Nymphae—sunt dedicata: most edd. put marks of interrogation 
after Satyri, 1gitur and the 2nd ded?cata. 1 think the argument proceeds 
more naturally without them.  *If the Nymphs are deitics, then so also 
are the Satyrs; but these are not deities; therefore neither are the 


BOOK III CH. XVII 8 43. 127 


Nymphs. But the latter are recognised 85 divine by the state. "That 
shows that state-recognition is no proof of divinity.) Allen &nd Sch. 
(Opusc. x11 380) led the way in the omission of deae after NVymphae. Τὺ 
is ἃ natural gloss and ita removal greatly improves the sentenoe. 

Nymphae: the Nymphs are summoned to the general council of the 
gods in Homer 71. xx 7, and were honoured with sacrifices and shrines (see 
Dict. of Biog.). Cicero often refers to the burning of the temple of the 
Nymphs at Rome by Clodius, as in Afi. 73 eum qui aedem Nympharum 
tncendit, ut memoriam publicam recensionis tabulis publicis impressam ex- 
stinguere? ; Harusp. Resp. 5] «demque earum templum inflammavit dearum, 
quarum ope etiam aliis incendiis subvenitur ; Parad. 1v 31. 

igitur: for position cf. below ne Orcus quidem igitur, T'usc. 1 88 mne 
carere quidem igtur, Fin, 1v 67 ne vitia quidem sgitur. 

publice: as contrasted with family rites or some private super- 
stition. 

age porro: cf. n. on183.. 

deum: the Sing. is scarcely justified by such exx. as V. D. 1 4 fides 
et societas et justitia tollatur; Acad. 11 118 et Peripatetici et vetus Academia 
concedit ; Leg. Man. 35 duabus Hispaniis et Gallia Transalpina praesidiis 
confirmata, Orat. τι 53 qualis «pud. Graecos Pherecydes, Hellenicus, Acusi- 
las fuit ;, Fam. vi 8 ὃ 6 Auic s.c. intercessit C. Clodius, C. Pansa, tribuni 
plebis; Dv. 184 hac ratione et Chrysippus et Diogenes et Antipater utitur, 
and other references in Zumpt $ 373 and Draeg. $ 102. Perhaps the 
original order was Jovem deum, as we have below ὃ 49 Amphiaraus erit 
deus et Trophonius, ὃ 51 solem deum esse Lunamque. 

numeras: so above $ 40 stellas numeras deos. 

Orcus: an older name than Pluto, used by Ennius, Plautus &c. ; so 
Cic. Verr. 1v 111 Orcus sive Dis pater rapuit Liberam. — Being also used as 
a local name, it was easy to compare it with the rivers of hell. Even the 
latter were. sometimes deified, as may be seen in Porphyr. citing Apollo- 
dorus (&p. Stob. Aci. p. 1010), where we read of the wives of Acheron, 
and that the Styx is δεινήν τινα καὶ φοβερὰν δαίμονα, cf. Hesiod Theog. 383 
foll Lydus (Mens inu ὃ 4) says that the poeta styled Hecate Κέρβερον 
olovel κρεωβόρο. "he form PyripAlegethon is not found elsewhere in 
classica! Latin; but it is the regular Greek form, used by Homer Od. x 
513, Plato &c.; cf. such compounds as πυριφλεγής. 

illi, qui fluere apud inferos dicuntur: 'the rivers of hell they tell of". 

$44. quid minus conveniens: cf. 1 3 and 4 4a disseruit ut excitaret 
homines. 

ad occidentem: probably this refers to the Islands of the Blest at the 
ends of the earth near deep-rolling Oceanus, where the ancient heroes d'welt 
under the rule of Cronos, Hes. 7heog. 167 foll, Pind. Olymp. 11 68.  Plu- 
tarch places these isles in the setting sun at five days! sail from Britain, 
and says that Cronos lies there bound in perpetual slumber (Fac. Lun. 
p. 941, Def. Or. p. 420). Diodorus cites in proof of the statement that he 


128 BOOK III CH. XVII S 44. 


ruled μάλιστα τῶν πρὸς ἕσπερον τόπων, the fact of his worship in Carthage 
and Italy (Saturnia tellus); so Crates (Lydus 1v 48) τὸν Κρόνον Σικελίας 
καὶ Ἰταλίας καὶ τοῦ πλείστου μέρους τῆς Λιβύης βασιλεῦσαι, but was driven 
by Zeus εἰς ἔσχατον τῆς δύσεως. Sch. thinks the reference is to some Celtic 
or Iberian deity identified with Saturn; cf. Milton P. L. 1 519 * who with 
Saturn old fled over Adria to th! Hesperian fields, and o'er the Celtic 
roamed the utmost isles'. 

Caeli parentes: so Hyg. 1 1 ex Aethere et Die Terra Coelum Mare, and 
the author of the Titanomachia (f probably Eumelus or Arctinus' Preller 
p.33 n.) Hesiod (Theog. 116 foll.) makes Chaos the first of existing things 
and then Earth : from Earth is produced Heaven; from Chaos, Erebus 
and Night; and these last are the parents of Aether and Day. Night is 
sole parent of Mópos (Fatum), Φιλότης (Amor), ᾿Απάτη (Dolus), Τῆρας 
(Senectus), Θάνατος (Mors), 'Oi(vs (Miseria), Μοῖραι (Paroae), 'Eoepídes, 
"Oveipoi, Ἶρις and others. Α fuller list is given in Hyg. l.c. On these and 
similar genealogies Keightley remarks (AMytA. p. 50), *It is 8 principle of 
all cosmogony that darkness precedes light, which sprang out of it. Night 
is naturally regarded as parent of dreams, sleep, death, and the kindred 
ideas, also of φιλότης, the union of love: deceit, age, strife and woe are 
figuratively her offspring : she was connected with the Hesperides because 
their home was with her in the west (abbreviated). 

a genealogis: only found here in classical Latin. Dionysius Hal. 1 13 
calls Pherecydes τῶν ᾿Αθηναίων γενεαλόγων οὐδενὸς δεύτερον. 

Morbus, Metus: so I read for the modus or motus of M88. (the eye of 
the scribe passing from mo to me). The two are combined in the parallel 
passage of Virg. Aen. v1 273 vestibulum ante ipsum primisque in. faucibus 
Orci Luctus et ultrices posuere cubilia Curae, pallentesque habitant. Morbi 
iristisque Senectus, et Metus et malesuada Fames ac turpis Egestas, terribiles 
visu formae, Letumque Lobosque fol. | Also Sen. H. F. 693, Claud. Auf. 
I 32. 

Invidentia : cf. T'usc. 111 20 non dixi invidiam, quae tum est cum t£nci- 
detur; ab invidendo autem invidentia, recte. dici potest, ut. effugiamus 
ambiguum nomen invidiae ; ib. rv 16 utendum est docendi causa verbo minus 
usitato, quoniam tnvidia non in eo qui invidet solum dicitur, sed etiam in eo 
cui invidetur ; Apul. Plat. Dog. 11 16. 

Gratia: probably this must be taken in the sense of * unfair influence', 
asit goes with fraus; cf. Quint. 84 improbitatem et gratiam cum inopia et 
veritate contendere ; Sext. Hosc. 192 nimiam gratiam Chrysogoni dicimus 
nobis obstare; Mur. 629 cave quicquam habeat momenti gratia. 

monstra : see n. on portenta 1 18. 

Ch. xvi $45. ceteros: without conjunction to close & series, as 1 
92 cor, pulmones, jecur, cetera ; πὶ 529 Tüberinum, Spinonem, Almonem, 
alia fluminum nomina ; ὃ 14 tot judicia de fide mala, tutelae, mandati, pro 
80cto, fiduciae, reliqua. 

de Hercule—dubitabis: as Balbus had distinctly recognised all 


BOOK III CH. XVIII S 45. 129 


these as divinities, it is rather absurd to make Cotta argue on the assump- 
tion of the impossibility of such & belief; but this is only 8 proof that the 
present book is no answer to the preceding, but is merely copied from 
Carneades, who lived long before Posidonius, the authority followed in the 
earlier book. 

multo magis: thus Castor and Pollux were known in many places as 
θεοὶ μεγάλοι, and identified with the Cabeiri of Samothrace. See below 
on Alabandus ἡ 50. 

Aristaeus : cf. Verr. 1v 198 AÁristaeus, qui inventor olei esse dicitur, una 
cum Libero patre eodem erat in, templo consecratus. He is invoked among 
other deities at the beginning of the G'eorgics (1 14) and again introduced 
as the instructor of mankind in bee-keeping (ib. rv 283, 315 foll); but 
Minerva is.oleae inventriz (Geo. 1 18). 

Theseus : * according to the common story he is son of Aegeus, king of 
Athens, and Aethra, but another legend made him son of Poseidon (Plut. 
Jes. 0, Apollod. nr 15 ὃ 7, Hyg. 37). In reality Aegeus is only an 
appellative of Poseidon, and Aethra is a goddess of the air connected 
with Athena, Sch.; cf below $ 76. "There were temples and a festival in 
his honour &t Áthens. "The difficulty of drawing any distinct line between 
the human and the divine is brought out in Lucian's Concilium Deorum, 
where we have the decree of Zeus requiring each deity to prove his claim. 
See also Grote's Greece 1 p. 596 foll. *the mythical age was peopled with a 
mingled aggregate of Gods, heroes and men, so confounded together that 
it was often impossible to distinguish to which class any individual name 
belonged. | 

matres: erant deae supplied from patres di. 

jure civili : distinguished, as the law of a particular state, from the 
jus naturae which, as common to all mankind, is frequently called jws 
gentium, cf. Of. 111 69 itaque majores aliud jus gentium, aliud. jus civile 
esse voluerunt. Quod. civile, non idem continuo gentium; quod autem gen- 
tium, idem civile esse debet. 

matre libera liber est: cf. Gaius 1 82 [who gives this as a rule of the 
jus gentium, adopted in the Jus civile of Rome, but modified in one or two 
cases by special enactment, See also Ulp. Aeg. v 8—10; Paul. Sent. 
I1 21 A, R.] ez ancilla et libero jure gentium servus nascitur et ex libera et 
servo liber nascitur ; Just. Instit. 1 tit. 4 si quis ex matre libera nascatur, 
patre servo, ingenuus qiulo minus nascitur ; Dion. Hal. x1 29 ἐπὶ τὸν κοινὸν 
ἁπάντων καταφεύγω νόμον, ὃς οὐ τῶν ὑποβαλλομένων, ἀλλὰ τῶν μητέρων εἶναι 
τὰ ἔκγονα δικαιοῖ, ἐλευθέρων μὲν οὐσῶν ἐλεύθερα, δούλων δὲ δοῦλα [also the 
legal maxim, partus ventrem sequitur. J. E. B. M]. 

Achillem: this is the only place in which we are told that Ach. waa 
worshipped in the island Astypalaea, one of the Cyclades not far from 
Cos, The Aeacids were however worshipped in Cos, the old capital of 
which was also Astypalaea; so it is possible that the island may have 
been mistaken for the city. In the Dict. of Geog. s. v. Astyp. it is sug- 


M. C. III. 9 


130 BOOK III CH. ΧΥ͂ΠΙ $ 43. 


gested that Cic. (rather his authority) may have confounded Achilles with 
the athlete Cleomedes, the patron hero of the island (t 492 B.c.), of whom 
ihe Delphic oracle uttered the words ὕστατος ἡρώων Κλεομήδης ᾿Αστυπα- 
λαιεύς, ὃν θυσίαις τιμᾶθ᾽ ὡς μηκέτι θνητὸν ἐόντα. On other sacrifices to 
Achilles cf. Dict. of Biog., Preller τι 440, Plutarch Pyrrhus 1, Philostr. 
Heroic. 141 foll, 

insulani: ἃ rare word — Greek νησιώτης, used here to distinguish the 
inhabitants of the island from those of the town of the same name. 

Orpheus: son of Oeagrus and Calliope. It is natural to suppose that 
he may have received divine honours from his followers, but, so far as I 
am aware, this is nowhere stated. 

Rhesus: Eurip. Aes. 393 addresses him as παῖ τῆς μελωδοῦ μητέρος 
Μουσῶν μιᾶς Θρηκός re ποταμοῦ Στρυμόνος, and therefore cousin of Orpheus 
(1.944). It is prophesied (1. 971) that he would continue to live in & secret 
cavern, ἀνθρωποδαίμων κείσεται βλέπων φάος. Later writers call his mother 
Calliope or Euterpe. In Philostr. Zferoic. 681 we read that wild animals 
came of their own accord to offer themselves at his altar in Rhodope. 

nisi forte: ironical, as in I 99, 117, 11 158. 

maritimae: 'unless the son of the sea-goddess Thetis is to claim 
higher rank than the son of the Muse". 

quo modo- nullo modo. 

$406. immortalitatibus: pl. because it refers to many different cases, 
cf. above 11 98, Zumpt ὃ 92. 

tu quoque, Balbe: but in 1r 62 Balbus assigns the two grounds, cum 
et optimi essent et aeterni. 

Hecate: see above ὃ 49 and Hes. 7'Àeog. 404—4692 (Phoebe and Coeus 
were the parents of Leto and Asteria ; Asteri& bore to Perses Hecate τὴν 
περὶ πάντων Ζεὺς Κρονίδης τίμησε). In later times she was identified with 
Demeter, Ártemis and Persephone: she was especially invoked in magic 
rites, e.g. Aen. Iv 511, Hor. Sat. 1 8. 33. 

vidimus: see $ 59 about the shrine of Venus at Elis, and below $ 49 of 
the Erechtheum. Hecate had ἃ famous temple at Aegina (Paus. I1 30 ὃ 2) 
to which C. may here refer. 

Athenis fanum est: one temple near the Areopagus is referred to by 
Aeschylus ( Eum. 817), another is the scene of the Oedipus Coloneus. 

quae si deae sunt quarum—1lucus TPurinae, Furiae deae sunt: 
I understand this as follows, * if the Eumenides are divine, who are honoured 
by & temple at Athens and, supposing I &m right in my interpretation, by 
the grove of Furina at Rome, that is the same thing as saying that the 
Furies are goddesses, I presume, in their capacity of detectors and pun- 
ishers of crime'. Credo is perhaps ironical, as Cic. often speaks of Furiae 
as fiends inciting to crime, cf. Sest. 33 illa furia of Clodius, Ba. following 
Madv. omite quae si deae sunt and Furiae ; but there is nothing to explain 
the addition of quae s; and the position of deae sunt, so far removed from 
its subject Eumenides, seems to me awkward. Purinae : very little is 


BOOK III CH. XvIII 8 46, 131 


kuown of her; Preller connects the name with furvus, making her ἃ *goddess 
of gloom', Hartung with fornaz, & *goddess of fire. Even in Varro's 
time her name was all but forgotten, see L. L. v1 19 Furrinalia Furrinae, 
quod ei deae feriae publicae dies ἐδ; quotus deae honos apud, antiquos : nam 
ei sacra, instituta, annua et flamen atiributus, nunc vix nomen notum paucis; 
ib. v 84, vir 45, Paul. exo. Fest. p. 88. Cic. speaks of ἃ temple of Furina in 
the neighbourhood of Arpinum (Q. P. r1 1); and an ara. Forinarum ia 
mentioned in an Inscription cited by Preller A. M. p. 458. It was in the 
Grove of Furina on the Janiculum (called by Plut. Gracch, 17 ἄλσος 
Ἐρινύων) that C. Gracchus was slain. 

vindices sceleris: cf. Leg. 1 40 poenas luunt non tam Jjudicits...sed : 
agitant insectanturque furiae non ardentibus taedis, sicut in. fabulis, sed 
angore conscientiae ; Sext. Hosc. 66 videtisne quos nobis poetae tradiderunt 
patria ulciscendi causa supplicium de matre sumpsisse, ..«t eos agitent furiae 
foll; Piso 40, Clodius 6, Lucr. 111 1011 foll. 

$47. ut rebus humanis intersint: see n. on 1 54 curiosum deum, 
and cf. Aug. C. D. v18 ὃ 5 Varro enumerare deos coepit a conceptione homi- 
nis; quorum numerum exortus est a, Jano eamque seriem, perduxit usque 
ad decrepiti hominis mortem, et deos ad. ipsum hominem pertinentes claunt 
ad Naeniam deam...Deinde coepit deos alios ostendere, qui pertinerent non 
ad ipsum, hominem, sed. ad, ea, quae sunt hominis ; also Preller E. M. p. 572 
foll. on the gods of the Indigitamenta. 

Natio: the goddess of birth, only mentioned here, may be compared 
with 4/emona, the goddess alendi in utero partus; Partula, quae partum 
gubernet (Tertull, Anim. 39) ; with Levana, who takes up the infant from 
the ground ; Cunina who guards it in the cradle, and others mentioned by 
Aug. C. D. 1v 1l. The form mascio, read by some, seems contrary to 
analogy ; 86 being no part of the root, it should not be compared with 
dicio, capio, regio, but rather with obíivio from obliviscor. 

cui cum fana—solemus: Sch. notes that. Strabo (v 3 ὃ 5) speaks of 
& special worship of Aphrodite at Ardea, ὅπον πανηγυρίζονσι Λατῖνοι, 
which he thinks may be connected with this. Ardea had been a city 
of importance in early times, and was distinguished for its ancient 
temples, but had sunk into insignificance, like Gabii, long before the time 
of Cicero. 

circeumimus : * we make the round of the shrines', perhaps on oooasion 
of à public supplicatio ad omnia pulvinaria, 

tueatur: Subj. because it is not a fact, vouched for by the speaker, but 
only alleged by those who would make her a deity. 

& te: cf. π 61, The way in whioh spes is mentioned here does not 
favour Lamb.'s proposal to read Spes for F'ides there. 

Moneta : as it ocours in a list of abstract. nouns, we should probably 
take this in its old sense, — Μνημοσύνη, as in Liv. Andr. filia Monetas of the 
Muse. More commonly it is found (1) as an epithet for Juno, who is said 
to have been so called because of the warning voice which issued from her 


9—2 


132 BOOK III CH. XVIII S 47. 


shrine (Div. 1 101) ; and (2) since money was coined in her temple, it ia 
used for the mint or even for money itself. 

unde fluxerunt: 'the preceding', *those with which they are 
logically connected'; so below wnde haec nata sunt; ὃ 48 er eodem 
fonte fluxerunt *they are all of one mint'; ὃ 49 unde haec mamant; 
cf. Sext, IX 184 ei ὁ ἥλιος θεός (ari καὶ ἡμέρα ἂν εἴη Ocos...el δὲ ἡμέρα 
ἐστὶ θεός, καὶ ὁ μήν ἐστι θεός: σύστημα γάρ ἐστιν ἐξ ἡμερῶν. εἰ δὲ ὁ μὴν 
θεός ἐστι, καὶ ὁ ἐνιαυτὸς ἂν εἴη θεός.. οὐχὶ δὲ τοῦτο" τοίνυν οὐδὲ τὸ ἐξ ἀρχῆς 
foll. 

Ch. xix. quid autem dicis—cur non: ' what reason can you allege 
for refusing to admit 1᾽ cf. quid est cur above ὃ 7. 

Serapim — Osiris- Apis, 80 Plut. 7sis 29 ; others, as Varro ap. Aug. C. D. 
xvilII 5, Clem. Strom. 1 21, Suidas s.v., derived it from σορός and ἾΑπις. 
The name denotes the slain Osiris who reigned in the under world and 
reappeared from time io time in the form of Apis in the upper world. 
His worship, which was mixed with Phoenician and Greek elements, took 
the place of the old worship of Osiris about 150 B.c., see Tac. Hist. 1v 83, 
84 with Orelli's exc. For the growth of this worship in Rome see Tertull 
Ad. Nat. x 10 Serapim οἱ Isidem et. Harpocratum et. Anubim prohibitos 
Capitolio Varro commemorat, eorumque statuas, a, senatu dejectas, non nti 
per vim popularium restructas. Sed. tamen et. Gabinius consul. Kalendis 
Januariis, cum vix hostias probaret, prae popularium coetu, quia nilul de 
Serapide et Iside constituisset, potiorem habuit senatus censuram quam im- 
petum. vulgi, et aras institui. prohibuit (58 B.c.); Val. Max. (Eput.) 1 3 
L. Aemilius Paulus consul, cum senatus Isidis et Serapis fana diruenda 
censwuisset, eaque nemo opificum attingere auderet, posita praetexta, securim 
arripuit templique ejus foribus afflizit (50 B.c.). Eight years later the 
iriumvirs courted popular favour by building a joint temple to the two 
deities. Cicero mentions a temple of Serapis δὺ Syracuse (2 Verr. 11 160) ; 
gee further Tertull. Apol. 6, Plut. 7sis 28 with Parthey's n., Preller A. AM. 
723 foll. Milman (Zfist. of Christianity τὰ 150) descríbes the destruction 
of his temple at Alexandria 390 A.D., *the proudest monument of Pagan 
religious architecture, next to the temple of Jupiter on the Capitol": there, 
he says, the Egyptian and the Greek met together in common worship ; 
* while the Egyptians worshipped in Serapis the great vivific principle of 
the universe, the fecundating Nile...the president of the regions beyond 
the grave ; the Greeks at the same time recognised the blended attributes 
of their Dionysus, Helios, Aesculapius and Hades '. 

Isim: even as early as the 2nd Punic war Ennius speaks of 7siaci 
conjectores. On the later development of her worship at Rome see Dict. o£ 
Diog. (where however Gabinius is wrongly stated to have resisted the decree 
of the senate mentioned in the last note), Mayor on Juv. x111 93, Boissier 
Rel. Rom. bk 11, c. 9. 

barbarorum deos: cf. 1 81, 82, 101, where see nn. on crocodilos, ibes, 
faeles, T'usc. v 78, Herod. r1 65, Strabo xvir 1 ὃ 40, Diod. 1 87. [Servius 


BOOK III CH. XIX ὃ 47. 133 


on .4en. II] 168 cites Labeo de dis animalibus, see Ouzel on Minuc. 
Ρ. 2362 βρᾳ. J. E. B. M.] 

boves: beside the sacred bulls Apis, Mnevis, &c., the cow was sacred 
to Isis. 

equos : the horse was not sacred in Egypt, but perhaps the reference in 
the original was to the hippopotamus (equus fluviatilis, which was the 
emblem of Typhon, see Herod. 1 71. 1 see no objection to the et which 
couples the domestic animals, and so contrasts them with the following 
wild animals. 

accipitres: sacred to Ra, the god of the Sun. 

aspidas: sacred to Neph (Plut. 7sis 74). 

pisces: Wilkinson mentions five different kinds of fishes which were 
sacred to different gods, cf. Plut. l.c. 72, Mayor on Juv. xv 7, Obbar on 
Hor. Ep. 1 2, 2—24. 

canes: sacred to Anubis, cf. Juv. xv 8 n. Hence Socrates used to 
BWear νὴ τὸν κύνα τὸν τῶν Αἰγυπτίων θεόν, seo Plut. Jsis 44. 

lupos : an object of worship in Lycopolis, Plut. Zsis 72. 

imnultas praeterea beluas: e.g. the lion, the ass, the ram, the ape, the 
ichneumon, the shrew-mouse, the scarabeus. - 

in numerum reponemus: for constr. see 11 ὅ4. 

quae si rejicimus—rejiciemus: so I venture to read instead of si 
rejicuumus of Mss. The Indic. is the mood employed throughout the 
whole passage, thus we have above s? facimus...cur repudiemus; and indeed 
the Subjunctive, which implies that the supposed case is contrary to fact 
(Roby ir pp. xcix, c), would be quite out of place here: Cotta assumes 
that we do reject these bestial gods, and argues from this fact to the 
rejection of all foreign gods, including those which have been to a certain 
extent naturalized, such as Isis. It makes nonsense to say *if we were to 
reject them, we shall reject the others'. 

$48. Ino: see above $ 39. 

Pasiphae: she is really a lunar goddess (as the name denotes), and was 
worshipped under the form of à white cow. .Oracles were given in dreams 
at her temple in Sparta (Div. 196). It is true the genealogy of the Spartan 
goddess differs from that of the Cretan, see above $ 54. 

et Aeeta o Perseide, Oceani filia, nati: so Sch. Opusc, 1r 347 foll. 
corrects the ΜΒ reading et eae e Perside Oceani filiae natae. When the 
name 4eeta had got corrupted, the gender of nati would naturally be 
altered. (Μίδαν. however, on 7n. 11 94, denies that the form Aeeta is used 
by Cic. in the Nom.) Aeetes is again referred to just below and in ὃ 54; 
otherwise I should have preferred to read 4eaea, as nearer to the Ms, un- 
derstanding by it Calypso, who is called 4eaea puella by Prop. 1v 11. 31, 
and was also a sister of Circe according to Tzetzes on Lycophr. 174, 798, 
ἀδελφαὶ δὲ Aljrov καὶ ᾿Αλωέως, ἤτοι 'HAiov θυγατέρες Κίρκη xai Πασιφάη, 
καθ᾽ ἑτέρους δὲ καὶ Καλυψώ. 

Circen quoque Circeienses colunt: cf. Hom. Od. x 135 Αἰαίην 9 ἐς 


134 BOOK III CH. XIX S 48. 


νῆσον ἀφικόμεθ᾽ ἔνθα δ᾽ ἔναιεν Κίρκη ἐϊπλόκαμος δεινὴ θεὸς αὐδήεσσα, avro- 
κασιγνήτη ὀλοόφρονος Αἰήταο᾽ ἄμφω δ᾽ ἐκγεγάτην φαεσιμβρότου ᾿Ηελίοιο 
μητρός τ᾽ ἐκ Πέρσης, τὴν ᾿Ωκεανὸς τέκε παῖδα. Livy (1 49 ὃ 9) speaks of 
Octavius Mamilius as αὖ Ulize deaque Circe oriundus, and the Italian 
connexion of Circe was known to Hesiod, 7eog. 1013, 'she bore to 
Odysseus "Aypiov ἡδὲ Λατῖνον... Τηλέγονόν re ἔτικτε... οἱ δ᾽ ἥτοι μάλα τῆλε μυχῷ 
νήσων ἱεράων πᾶσιν Τυρσηνοῖσιν ἀγακλείτοισιν ἄνασσον᾽. Strabo (v 3 $ 6) 
mentions ἃ temple of Circe at Circeii in which it was reported that the cup 
of Ulysses was shown as a relic. Theophrastus (H. PI. v 8) says that in 
his time the Homeric island had becotne ἃ promontory, and that the people 
of Circeii still pointed out the grave of Elpenor ; cf. also Apollon. 111 312, 
Virg. Aen. vit 10 foll. According to Westphal Hom. Camp. p. 60 (cited by 
Sch.) the name Circe still survives in the popular tradition. 

quoque : i.e. as well as Matuta. 

Medeae: according to Athenagoras 12, she was spoken of as a goddess 
by Hesiod and Alcman. Silius Ital virt 498 and Serv. ad Aem. vir 750 
identify her with the goddess Anguitia worshipped by the Marsi: 
Macrobius Sat. 1 19 ὃ 26 says that others thought her to be the Bona Dea. 
She is originally & lunar deity, see Preller Gr. M. 11 318. 

duobus avis: as this is not exceptional, Allen suggests that dis may 
have been lost before duobus. Or is it an abbreviated way of saying *two 
such grandfathers as Sol and Oceanus! 

Idyia: cf. Hes. 7'eog. 958 Αἰήτης δ᾽ υἱὸς φαεσιμβρότου ᾿Ηελίοιο κούρην 
᾿Ωκεανοῖο τελήεντος ποταμοῖο γῆμε θεῶν βουλῇσιν ᾿Ιδυῖαν καλλιπάρῃον, * who 
bore him Medea'. The whole family were supposed to possess magical 
powers. | 

Absyrto: said by Eur. Med. 1334 to have been put to death by Medea 
before her flight, but the more common tradition was that he was cut to 
pieces on the flight in order to detain the pursuers, and that Tomi received 
its name because the severed limbs were there collected and buried. He is 
called Aegialeus by Diod. 1v 45 and Justin xit 3, as well as in the play of 
Pac. here referred to, probably the Medus (so named from the son of 
Medea)  Preller Gr. M. p. 335 suggests that Abs. was originally ἃ personi- 
fication of the morning star. 

vereor quid agat: “1 have my fears as to what will become of Ino' 
(*what she is to do"), cf. Att. 1x 17 ὃ 2 Tiro ta scripsit, ut verear. quid 
agat. 
$49. an Amphiaraus: *or (if we hold to the divinity of Ino) do we 
mean to make Ámph. a god ?? cf. 11 7 n. 

Trophonius: cf. $ 56. He is called Juppiter Trophonius by Liv. xiv 
27, Strabo Ix p. 414. His oracle at Lebadeia in Boeotia was tbe most 
famous of all the shrines of heroes; it was consulted by Croesus (Herod. 
I 46), and Mardonius (ib ΥΠὶ 134) and was one of the few &t which 
responses were still given in the time of Plutarch ( Def. Orac. 5) and Celsus 
(Orig. c. Cels. vit p. 355); cf. Div. 1 74 cum apud Lebadiam Trophonio res 


BOOK III CH. X1X ὃ 49. 135 


divina feret, and Dict. of Aut. s. v. Oraculwn. | Dicaearchus wrote ἃ book 
περὶ τῆς εἰς Τρυφωνίου καταβάσεως, mentioned by Cic. Att. v1 2 ὃ 3. In 
Tus. 1 114 the story is told of Trophonius and his brother Agamedes 
building the temple of Apollo at Delphi and receiving at his hands death 
a8 the best reward. 

lege censoria: it was & part of the duty of the censors to let out 
the various branches of the revenue to the publicani for five years on 
certain conditions (leges censoriae), which were published before the 
biddings commenced, cf. Verr. v 53, 1r 12, Quint. Fr. 11 819. "The 
iribute imposed on foreign countries often took the form of a land tax ; 
on the other hand the expenses of the temple services were partly defrayed 
from the sacred lands, cf. Harpocr. s.v. ἀπὸ μισθωμάτων p. 24, Xen. Anab. 
v3$13 (describing ἃ temple he had built near his house at Scillus) 
στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα, ἱερὸς ὁ χῶρος τῆς ᾿Αρτέ- 
μιδος’ τὸν δὲ ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν 
ἑκάστου ἕτους, ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν: ἐὰν δέ 
τις μὴ ποιῇ ταῦτα, τῇ θεῷ μελήσει. — Mr Swainson notes that 
lands belonging to temples in India are exempt from taxation. The 
publican, who had purchased the revenues of the province, were 
naturally disposed to abridge any exceptions made from the tax-paying 
area, 

negabant immortales : cf. 1 38 n. 

Erechtheus: see below ὃ 50. Being hard pressed by Eumolpus and 
the Eleusinians, he consulted the oracle and was assured of victory if one 
of his daughters volunteered to die. 'The youngest at once offered herself, 
and her two sisters would not survive her, Eumolpus being defeated and 
Blain, his father Poseidon persuaded Zeus to destroy Erechtheus with 
& thunderbolt, or, according to another account, himself slew him with 
his trident. In consequence of this Er. and his daughters were honoured 
as divinities, Cic. is fond of quoting him as an example of patriotism, 
cf. T'usc. 1 116 carae mortes pro patria oppetitae non. solum gloriosae 
rhetoribus sed. etiam beatae videri solent. — Repetunt ab Erechtheo, cujus etiam 
filiae cupide mortem. expetiverunt pro vita civium ; Codrum commemorant, 
qui se in. medios émmasit. hostes veste famulari, ne posset agnosci, si esset 
ornatu regio, quod. oraculum erat datum, si rex Vnterfectus esset, victrices 
Athenas fore, foll; Sest. 48, Fín. v 62. Euripides composed a tragedy 
on the subject, from which Lycurgus c. Leocr. p. 160 gives ἃ long 
quotation. Erechtheus is often confounded with Erichthonius, son of 
Hephaestus. 

vidimus: for other allusions of Cic. to his stay in Greece, cf. above 
ξ 46 of Hecate, ὃ 59 Venus at Elis. Part of the Erechtheum is still 
Standing, see 2 οί. of Geog. 1 p. 275. 

de Codro: Erechtheus, like Jephthah, devoted his daughter; Codrus 
devoted himself, cf. Lycurg. l.c. p. 158. Augustine says that he received 
divine honours, C. D. xviir 19. 


136 BOOK III CH. XIX $ 49. 


pugnantes ceciderunt: cf. MU. 80 Graeci homines deorum onores 
tribuunt τὶς viris qui tyrannos necaverunt ; Demosth. 2. Leg. 280 'ApuoBiov 
καὶ ᾿Αριστογείτονος.. οὖς νόμῳ διὰ τὰς evepyeaías...éy ἅπασι rois ἱεροῖς ἐπὶ ταῖς 
θυσίαις σπονδῶν καὶ κρατήρων κοινωνοὺς πεποίησθε καὶ ᾷδετε καὶ τιμᾶτε ἐξ 
ἴσου τοῖς ἥρωσι καὶ τοῖς θεοῖς, Thuc. v 11 with Arnold's n., on the worship 
paid to Brasidas. 

ὃ 50. augendae virtutis gratia: cf. above ὃ 15 on στρατήγημα. 
Lactantius (1 15) reads acuendae v. g. 

Leo natarum: so I read with Lanb. for the Leonaticum of Mss, 
which may perhaps have crept in here from below, see next note. 'The 
form Leontidum, read by Sch., is never found for the daughters of Leos. 
He was one of the eponymous heroes of Athens, who was believed to have 
sacrificed his daughter in order to avert a plague, cf. Aelian V. H. x11 28, 
pseudo-Demosth. Epitaph. p. 1398 ἠκηκόεσαν Λεοντίδαι (the members of 
the tribe Leontis) μυθολογουμένας τὰς Λεωκόρας, ὡς αὐτὰς ἔδοσαν σφάγιον 
τοῖς πολίταις ὑπὲρ τῆς χώρας. In Diod. xvir 15 Phocion calls on Demo- 
Bthenes to imitate τὰς Λεὼ κόρας (so Wesseling) and deliver himself up for 
the common good. 

Λεωκόριον, id est Leonaticum: I have added the last three words, 
thinking that this is the easiest explanation of the reading Leonaticum 
above. "The Leocorion is mentioned by Thuc. 1 20, v1 57, Demosth. Conon 
p. 1258, cf. Dict. of. Geog. 1 p. 299. 

Alabandum: see ὃ 39 n. [The story which follows is told in Babrius, 
fab. 15, of a Theban and Athenian disputing about the merits of Theseus 
and Hercules. J. E. B. M.] 

Stratonicus : ἃ famous Athenian musician of the time of Alexander. 
Among other witticisms of his recorded by Athen. vir 348—352, we are 
told that being once asked *how many pupils he had', he replied ev» rois 
θεοῖς δώδεκα, i.e. two in addition to the statues of Apollo and the Muses 
which adorned the lecture-room (the natural meaning of the phrase being 
of course * By the blessing of heaven, twelve). 

Ch. xx ὃ 51. quae tu a caelo astrisque ducebas: *your explana- 
tion of the popular religion from astronomy, lit. *those things which 
you derived from the heaven'; see 11 68, also 54 and 59. For the con- 
crete expression cf. 111 18 quaeque ín domo pulchra comparabas. 

quam longe Serpant: cf. 198. For the argument see Sext. Ix 184 
quoted on unde fluxerunt above ὃ 46. 

Solem deum esse: clause in apposition explaining ://a. 

quodsi—ergo: the apodosis is introduced by ergo here, as by igitwr 
above $ 30. 

numerum obtinebunt: cf. Brut. 175 aliquem numerum obtinebat * held 
ἃ certain position '; Dv. én Caec. 62. parentis numero esse *to be reckoned 
48 ἃ father'; Pd. πὶ 16 homo nullo numero ; 8o often locum obtinere. 

Arqui species: Lucretius has the same form vi 526 ; cf. arquati ib. 
1v 333, arquitenens Naev. ], 58, Att. 1. 59, 167 Ribb. According to Nonius 


BOOK III CH. XX $51. 137 


y. 425 this form is only used of the rainbow. Sch. compares the archaic 
genitives senati, tumulti, sumpti &c. — Species seems to be used, as in r1 96, 
100, *the beauty of the rainbow" for *the beautiful rainbow '. 

in numero reponatur: cf. ir 54. 

speciem habeat: most edd. follow Ern. in reading Aabet, which of 
course would be quite right here, as the speaker has already expressed his 
agreement with the sentiment here uttered; but there seems no reason 
why he may not repeat it simply as the reason assigned by the mytholo- 
gists for their genealogy. I have therefore kept to the Ms reading with 
Mu. Τὸ understand the argument we must remember that admirabilem 
z Gr. θαυμαστήν. [Virgil calls her TAaumantias, Aen. 1x 5.  Swainson.] 

Thaumante dicitur Iris 6586 nata : the insertion of 7ris is necessary 
to explain the gender of na£a. It would be easily lost between dicitur and 
esse, Hesiod (T'Àeog. 265) makes Thaumas and Electra, daughter of Oceanus, 
the parents not only of Iris but of other marvels of nature, whirlwinds, 
Harpyes &c. ; cf. Plato's interpretation of the myth (Teaet. 155) μάλα yàp 
φιλοσόφου τοῦτο τὸ πάθος, τὸ θαυμάζειν, οὐ γὰρ ἄλλη ἀρχὴ φιλοσοφίας 
ἢ αὕτη, καὶ ἔοικεν ὁ τὴν Ἶριν Θαύμαντος ἔκγονον φήσας οὐ κακῶς γενεαλογεῖν, 
ie. the message from heaven only comes to those who are quick to wonder 
and admire, cf. the quotation from Aristotle in t1 95. 

quid facies nubibus: *what are you to make of the clouds?' cf. 
Draeg. $ 243. "The Dat. is used after facio with much the same force, see 
below ὃ 62. 

arcus e nubibus effücitur: cf Seneca X. Q. 1 3 ὃ 11 Zlud dubium 
esse nulli potest quin arcus imago solis sit roscida et cava mube concepta, 
who quotes & certain Artemidorus as saying color «li igneus a. sole est, 
eaeruleus à nube, ceteri. utriusque mixturae (ib. 4 ὃ 4); again n eadem 
sententia, sum. qua, Posidontus, ut. arcum judicem fieri nube formata in 
modum concavi speculi et rotundi, cui forma sit partis e pila. secta ; but 
this view of the rainbow, as caused by reflexion, was opposed by 
others who thought the cloud itself was coloured by the sun, videmus 
nubes aliquando ignei coloris; quid ergo prohibet, quo modo hunc unum 
colorem accipiunt solis occursu, sic multos ab ilis trahi, quamvis non 
habeant speculi potentiam ? cf. Ammianus xx 11 ὃ 26 foll. and Ideler's 
n. on Arist. Meteor. τι 4 ὃ 1. The correct explanation is given in Zac. 
Phil. n1 5. 

Centauros peperisse: according to the fable of Ixion. "The Centaurs 
were hence called Nubigenae. "The fable is referred to as showing that the 
elouds were regarded as persons, and had therefore as good a claim to be 
deified as any of the preceding ; cf. Aristoph. Nubes 263 foll., Juv. xiv 91 
πὶ praeter nubes et caeli numen adorant with Mayor's n. In 1105,11 5 we 
have the fuller form Hippocentaurus : the shorter form occurs again below 
$ 70. 

tempestates: cf. Aen. v 772 tempestatibus agnam caedere deinde jubet, 
Arist. Ranae 847 dpy ἄρνα μέλανα παῖδες ἐξενέγκατε, τυφὼς yàp ἐκβαίνειν 


138 BOOE III CH. XX $51. 


παρασκευάζεται, Ov. Fast. v1 193 te quoque, "l'empestas, meritam delubra 
fatemur, cum. paene est. Corsis obruta, classis aquis, 1.6. in B.c. 259 by L. 
Corn. Scipio in consequence of his conquest of Corsica The memory of 
it is preserved by the inscription on his tomb, Wilmanns Znecr. 538. 

immolare: so Scip. Africanus on embarking for Africa, after the 
offering of prayers (Liv. xxix 27), cruda exta victémae, uti mos est, ὧι mare 
porricit, tubaque signum dedit proficiscendi ; Aen. v 382 (the vow of Aeneas) 
extaque salsos porriciam 4n. fluctus; cf. Herod. vir 189 of sacrifices offered 
io Boreas, and Thuc. vr 32 with nn. 

$52. gerendo: 'if you rightly derive her name from the bearing of 
fruit, she is the earth, cf. τὶ 67 n. In the original it would be, as in Sext. 
Emp. ΙΧ 189 εἰ ἡ Δημήτηρ θεός ἐστι, καὶ ἡ γῇ θεός ἐστιν" ἡ γὰρ Δημήτηρ, 
φασίν, οὐκ ἄλλο τί ἐστιν fj γῆ μήτηρ. Sextus continues εἰ ἡ γῇ θεός ἐστι, καὶ 
τὰ ὄρη καὶ aí ἀκρωτηρίαι καὶ πᾶς λίθος ἔσται θεός. 

Tellus: ἃ temple was dedicated to her at Rome by P. Sempronius 
208 B.C, in performance of ἃ vow made during an earthquake ; cf. Ov. 
Fast. 1 671 placentur matres frugum Tellusque Ceresque,.. officium commune 
Ceres et. Terra tuentur ; Hor. Ep. 111. 143; Macrob. Sat. 1v 9 ὃ 12 (form 
of oath) Tellus mater teque Juppiter obtestor. Cum Tellurem dicit, manibus 
terram tangit ; cum Jovem dicit, manus ad caelum tollit. 

Fontis delubrum: Fons or Fontus was ἃ son of Janus, and had an 
altar near the tomb of Numa on the Janiculum (Cic. Leg. 11 56). He waa 
worshipped by the Fratres Arvales in the formula Virginibus Divis, famu- 
ἰὼ Divis, Laribus, Matri Larum, Fonti, Florae (Wilmanns 9884, 2885). 
At the festival of the Fontanal:a held in October the wells were crowned 
and garlands thrown into them (Varro L.L. vr 22). ΑἹ] springs were 
sacred, as Servius says (Aen. v11 84) propter attributos illis deos ; see above 
1: 10 on nulla peremnia; Hor. Od. 1v 13 Ο fons Bandusiae; Plin. Ep. vim 8 
of Clitumnus ; Juv. πὶ 13 of the fount and grove of Egeria; Tac. Ann. 1 79. 

Maso: C. Papirius Maso defeated the Corsicans m.c. 931, and cele- 
brated his triumph on the Alban Mt, as the Senate refused to grant him 
8 triumph at Rome. Does ex Corsica mean *in consequence of his Corsican 
victory ! (like Scaur. ὃ 40 damnatus est Megaboocus ex Sardinia) ; or *out of 
his Corsican spoils' (like ὃ 83 below aureo amiculo Jovem ormarat ex 
manubiis, Suet. Oct. D2 argenteas statuas conflavit omnes, ex queis aureas 
cortinas dedicavit, Liv. xyirI1 4 ὃ 6 aquam ex manubiis Antium...duceret, 
ib. $ 7 tabulis pictis ex praeda fanum exornavit, ib. 5 ὃ 8 munera müti 
legatis ex binis millibus aeris censuerunt) 1 

augurum precatione: a litany contained in the Libri Augurales 
(above 11 11), described by Festus as extremely obscure and antiquated 
in language, cf. p. 351 *bene sponsis beneque volis! (Müller's conj. for the 
evidently incorrect volueris of the Cod.) in precatione augwrali Messala 
augur ait significare *spoponderis, volueris! ; ib. 161 * Marspedis! sive 
sine r lutera *maspedis? in. precatione solitaurilium quid. significet, ne 
Messala. quidem augur. in. explicatione auguriorum reperire se potuisse 


— €— ——— €— — «ἡ ... 4. 


BOOK III CH. xx ὃ 52. 139 


ad. "The precatio here referred to is probably ἃ part of the augurium 
salutis taken yearly by the augurs in time of peace, on which see Div. I 
105, Leg. 11 21, Suet. Oct. 31, Tac. Ann. x11 23, Dio Cass. xxxvi1 24, Serv. 
ad Aen. XiI 176 precatio maxima est cum plures deos, quam in ceteris partibus 
auguriorwm, precatur, eventusque rei bonae poscitur ; ib. III 265 invocatio 
est. precatio «ty avertantur mala, cujus rei causa, id. sacrificium augurale 
peragitur, Marquardt Róm. St. 11 391. 1f in the precatio maxima all the 
gods were cited, we may suppose that even the smaller springs and rivers 
would be included. 

Tiberinum : according to Varro L. L. v 71 Tiberinus was the title of 
the deity as distinguished from the river. 

Almonem: a correction for the M8 anemonem. The Almo was a small 
stream running into the Tiber just below the walls of Rome: the grotto 
which was built over its source is still in existence, containing the muti- 
lated image of the deity of the stream. The Almo is chiefly known in 
connexion with the worship of Cybele, whose image brought from Pessinus 
was landed at its junction with the Tiber in B.c. 204, and was regularly 
washed there once a year, see Dict. of Geog. 8. v. 

Spinonem, Nodinum: these streams are not mentioned elsewhere : 
no doubt they were in the immediate neighbourhood of the city, and were 
therefore included in the ancient litany of the augurs. The more insigni- 
ficant they were in themselves, the more appropriate would they be for 
the purpose of Cotta's argument. 

in immensum serpet: see above ὃ 51 quam longe serpant, and com- 
pare the Aristotelian phrase εἰς ἄπειρον πρόεισιν or. βαδιεῖται EXÀ. 1 2, Cael. 
III 5 &c. 


B e. (4. No less absurd are the deified abstractions of the Stoics, 
and their whole system. of. allegorization with $ts strained etymologties. 
S 61—64. (For the transposition of $$ see above $ 42 n. on &£ jam 
docebo.) 


Ch. xxiv $61. rerum vim: 'they are abstractions, not persons', 
c£. below ὃ 63 rerum naturas, 11 147 n., I1 61 ipsa res deorum nomen obti- 
nui; Max Müller Zect. τι p. 560 foll.; Limburg Brouwer C$. des Grecs 
c. XI, vol. 11 p. 123 foll. (* Mythologie Morale). 

mentem: cf above $ 47, and below $ 88. As we find in the latter 
passage a distinction made between Mens, Virtus and Fides on the one 
hand, which are said to be in nobis ipsis sita, and Spes, Salus, Ops, Victo- 
ria on the other, which are bestowed by divine favour, Walker proposed 
to transpose u£ spes here, placing it after nobéís sunt ; but it is plain that 
hope may be regarded either way, i.e. either subjectively as a feeling, or 
objectively as the occasion or ground of the feeling. Compare Lact. 1 20 
Àaec separari ab homine non possunt : δὲ enim colenda, sunt, 4n. homine 1pso 
sint necesse es; δὲ autem sunt extra hominem, quid opua est ea colere quibua 


110 | BOOK III CH. XXIV ὃ 61. 


careamus ἢ — Virtus colenda est, non imago virtutis, et colenda non sacrificio 
aliquo...sed. voluntate sola. 

intellegam, cum cognovero : “1 shall know, when I have learnt', i.e. 
* I am unable at present to see; perhaps you may be able to enlighten my 
ignorance'. Perhaps ez fe has been lost before cognovero. 

fortuna : see n. on sortes above $ 14, and below $ 63 on the worship of 
Mala Fortuna, also Juv. x 365 nullum numen habes si sit prudentia ; nos 
te, nos facimus, Fortuna, deam, Preller E. M. p. 552 foll., and for the Stoic 
view, Seneca jen. 1v 8 naturam voca, fatum, fortunam, omnia ejusdem dei 
nomina sunt varie utentia sua, potestate ; Cic. Acad. τ 99 mentem sapientiam- 
que perfectam, quem. deum appellant,...non numquam eandem fortunam, 
quod efficiat multa improvisa ac necopinata, nobis propter obscuritatem igno- 
rationemque causarum. 

nemo ab inconstantia sejunget: cf. 11 43 fortunam, quae amica 
varietati constantiam respuit ; YI 56 nulla $n caelo nec fortuna &c. 

quae digna: for the Neut. instead of Fem. cf. τι 7 n. and Madv. 
$ 315 a. 

$ 62. enodatio: 'unravelling', only found elsewhere in 7op. 31 
(notio z mpóA nis) est insita et praecepta. ..cognitio, enodationts indigens; but 
the verb enodo is common both in the older writers, Attius, Pacuvius, 
Ennius, and in Cicero, as below ἐπ enodandis nominibus, and Fin. v 27 
haeo nobis explicanda sunt, sed, si enodatius, vos ignoscetis ; 50 Gell. xir 10 
ad enodandos juris laqueos. 

sapientes videantur: 141, 1164 pÀysica ratio non inelegans inclusa 
est in impias fabulas. 

quod miserandum 8it—«ut id miserandum s *to a pitiable degree ', 
* so that it makes one grieve to see you' ; cf. Orat. 1 40 aetas nostra, quod 
interdum pudeat, juris ignara est, Roby $ 1690. 

Saturnus: sc. sic appellatur ; cf. 11 64. We have here the same con- 
temptuous brevity as in ὃ 11 above. For the following etymologies cf. r1 
64— 69. 

haerebitis: as Socrates says in the PAaedrus p. 229. 

quid Vejovi facies: * what will you do for V.?' *how will you treat 
this name 1! cf. Acad. 11 96 quid faceret huic conclusioni with Reid's n. and 
Roby $1223. We had the Abl quid facies nubibus above ὃ 51. Ovid 
(Fast. n1 429 foll.) describes the festival of Vejovis at the temple inter 
duos lucos on the Nonesof March, Juppiter est juvenis : juvenales aspice vultus ; 
aspice deinde manum ; fulmina nulla tenet... Nunc vocor ad nomen : vegrandia 
farra. coloni, quae male creverunt, vescaque parva vocant.  Vts ea si verbi est, 
cur non ego Vejovis aedem, aedem. non magni suspicer. esse Jovis? Gellius 
v 12, after giving the derivation Jovis from Jjuvo, continues eum quoque 
contra, deum qui non juvandi potestatem, sed vim nocendi haberet... Vejovem 
appellaverunt dempta atque detracta juvandt facultate (ve having a privative 
force); simulacrum igitur dei Vejovis...sagittas tenet, quae sunt. videlicet 
paratae ad nocendum. | He was an ancient. Sabine and Latin deity (Varro 


BOOK III Cif. XXIV. ὃ 62. 14 


L. L. v 1.1) worshipped at Alba Longa and Bovillae, and especially invoked 
a8 the god of expiations. His name occurs along with those of other 
deities of the under world in an old formula of imprecation (devotio) cited 
by Macrobius Sat. πὶ 9. See Preller A. M. p. 234. The statement in 
Dict. of Biog. that he was an Etruscan god rests merely on a doubtful 
reading in ÀÁmm. Marc. xvi1 10. 

Vulcano: no satisfactory etymology has yet been proposed: Varro 
derived it from ignis violentia (L. L. v 70), Isidore vir 11 ὃ 39 from 
volans candor, quasi volicanus, quod per aerem volat, see Preller R. M. 
p. 9526. 

una littera: *as far as one letter is concerned ', cf. PAil. 11 23 non tu 
quidem tota re, sed, quod maximum est, temporibus errasti, Roby ἃ 1210. 
[ We might also take it *by means of a single letter, i.e. one letter according 
to you is enough to determine the origin of ἃ name, R.] Mr Swainson 
cites Voltaire * L'etymologie est une science oü les voyelles ne font rien et 
les consonnes fort peu de chose. 

explicare: in 4cad. 1 32 ἐτυμολογία is translated by verborum expli- 
catio. 

natare: we may keep up the metaphor, though with a slight change 
of meaning, by our phrase *to be more at sea, cf. Hor. Sat. 11 7. 6 pars 
hominum vitiis gaudet constanter et urget propositum ; pars multa natat, 
qnodo recta capessens, interdum pravis obnoxia ; Sen. Ep. 35 ὃ 4 mutatio 
voluntatis indicat animum natare, aliubi atque aliubi apparere prout tulit 
ventus; St James I 6 ὁ διακρινόμενος ἔοικε κλύδωνι θαλάσσης ἀνεμιζομένῳ 
καὶ ῥιπιζομένῳ, 80 fluctuo and Jfuito. [Manil 1v 254 mutataque semper 
mens natat, Optat. v 3 with inter. J. E. B. M.] 

$63. magnam molestiam guscepit—reddere : either the gerund in 
-di or ut with the Subj. would have been more regular, but the Inf. is 
excused by the distance from the governing phrase, which has the general 
force of conor or cupio; cf. 4σ. I1 17 mec esse ullam rationem disputare, 
Verr. 11 41 capit. consilium non adesse ad. judicium, Draeg. ὃ 410, Sall. 
Cat. 17 ὃ 6 quibus vel magnifice vel molliter vivere copia erat, Caesar B. G. 
vII 26 consilium ceperunt profugere, Madv. $$ 389, 417 obs. 2, Zumpt ὃ 598. 

Zeno: cf. 1 36 cum Hesiodi Theogoniam Vnterpretatur, tollit omnino 
usitatas perceptasque cognitiones deorum. 

Oleanthes: cf. Zeller 1v pp. 325, 328 (where he mentions his treatise 
on the battles of the gods), 329 (his etymology of the name Apollo), 331 
(of the name Dionysus). 

Ohrysippus: cf. 1 40 aethera esse eum quem homines Jovem. appellarent, 
11 63 Aic locus a Zenone tractatus, post a. Cleanthe et Chrysippo pluribus 
verbis explicatus est. 

rerum naturas non figuras deorum: 'properties of things, not 
divine persons, see above $ 61 rerum vim. 

Ch. xxv. perniciosis rebus: cf. i1 61 vocabula consecrata sunt vitio- 
sarum rerum n. 


142 BOOK III CH. Xxv ὃ 63. ; 


Orbonae ad aedem Larum: the first two words are omitted in all 
Orellis Ms8, but they are given in Ed. Bonon. of 1494, as well as by 
Manutius and Lamb. from M88 of Maffaeus and Sigonius ; and it is evident 
that they are needed to justify the appearance of aedem Larum among the 
exx. of ἃ worship of evil; cf. Plin. N. H. 11 7 probably copied from Cic., 
(men in their terror have made their prayers to diseases and plagues) 
ideoque etiam publice Febris fanum in palatio dicatum est, Orbonae ad 
aedem Larium et ara Malae Fortunae Esquiliis. 'There were three chapels 
to Febris at Rome (indicating the prevalence of the Roman fever in ancient 
days), cf. Val. Max. 11 ὅ ὃ 6 Febrem ad. minus nocendum templis colebant, 
quorum adhuc unum 1n Palatio, alterum in arcu Marianorum monumen- 
torum, tertium 4n summa, parte Vici Longi exstat, in eaque remedia, quae 
corporibus aegrorum adnexa fuerant, deferebantur. [Minuc. 25 ὃ 8 Ouzel, 
Ael. V. H. xi111 Periz 4. E. B. M] On the worship of these maleficent 
deities see Leg. I1 28 araque vetusta in Palatio Febris et altera. Esquiliis 
Malae Fortunae detestanda, atque omnia ejus modi repudianda sunt; 
Lact. r 20 respondebit Graecia se alios deos colere ut prosint, alios ne 
noceant. Haec enim semper excusatio est eorum qui mala sua pro dis 
habent, ut Homani Rubiginem ac. Febrem. Orbona is said by Tertullian 
(Ad. Nat. 11 14) to have been so called as causing bereavement, quae in 
orbitatem semina, (lumina Preller A. M. p. 587) exstinguat ; but. Arnobius 
(rv 7) makes her the patroness of parents who have lost their children, ia 
tutela, sunt Orbonae orbati liberis parentes. 

Larum: we read of two temples to the Lares, one to tho Lares Per- 
marii in the Campus Martius, dedicated by M. Aemilius B.c. 179, in 
fulfilment of ἃ vow made in the naval battle fought against Antiochus at 
Myonnesus (Liv. ΧΙ, 52) ; the other dedicated to the Lares Publici, which is 
probably referred to here, was at the top of the Via Sacra (Solinus 1 $ 23). 

Malae Fortunae: cf. Plaut. ud. 11 6. 17 Malam Fortunam $n aedes te 
adduxi meas. We have other distinguishing epitheta in Leg. m 28 vel 
Hujusce Diei, vel Respiciens, vel Fors, vel Primigenia, alao Dubia and Viscata 
in Preller R. M. p. 558 foll. 

Esquiliis : used as ἃ Locative without ἔπ, as in Liv. 1 28 $ 1, Leg. 11 98 
cited above, where it is contrasted with 1n Palatio. 

$64. aphilosophia: *banished from philosophy '. 

indigna naturis immortalibus: I prefer this oorrection of Madvig'a 
to Mus indigna (is, as being nearer the M88, and bringing out better the 
point of the objection. 

habeo quid sentíam : *I can tell what to think myself, but I cannot 
tell how to assent to your views'. "There is no reason for changing quid 
into quod, cf. above ὃ 6 habes quid. Cotta sentiat; Murena 926 quid respond- 
eret non habebat ; At. vit 19 (after niÀil habeo quod ad te scribam) de 
pueris quid agam non habeo ; Off. 11 "7 nec habeat umquam quid sequatur, 
where Holden says 'Aabeo —scio is always followed by quid', Acad. τι 110 
non deerit quid faciat, Heind, cites the Gr, οὐκ ἔχω τί λέγω, 


^ 


BOOK III CH. Xxv ὃ 64. 143 


animum cum intellegentia : cf. 11 144 zntroitus cum Jlexibus, Caesar 
B. C. 1 26 turres cum tabulatis with Kraner's n. 

idem de Cerere: *and so for Ceres', of course mu/atis mutandis, 
cf. 11 71. 

non modo—sed ne—quidem: cf. Roby ὃ 2240, and below ΠΙ 68 wt 
scelus, sic ne ratio quidem defuit. 

aliunde—possim : *I must seek elsewhere for proof both of the existence 
and the nature of the gods. 

quales tu—vis: for conjectural completions of the sentence see Not. 
Crit. 


C. CRITICISM OP THE STOIC ARGUMENT IN PROOF OF THE 
PRovrbENTIAL GovERNMENT OF THE UNIVERSE. 


(Only a few lines of this section have been preserved.) 


$65. ex tua partitione: cf. above $$ 6 and 8. 

mihi vero: cf. 1 17, Div.-11 110 de quibus, si placet, disseremus. Mihi 
vero, inquit, placet, Nügelsb. 197 8 2. 

sed sumemus—fateare: the reading can hardly be right here. "There 
is no opposition between nolo and sumemus to justify sed, and we ought to 
have had an object-clause with fateare. Possibly there is an intended 
break in the construction after sed, the following words being introduced 
parentheticaly : possibly also the sed after fateare is & corruption of the 
first syllable of an object-clause. "The hiatus which follows covers the 
whole of the third section (on Providential government generally) and part 
of the fourth (on the special care for man). 


D. CniTriCci8M OF THE S'TOIC ARGUMENT IN PROOF OF THE PROVIDENTIAL 
CARE FoR MaN. $88 66—93. 


(The first part is lost.) 


ἃ. The gift of reason is an injury rather than a benefit SS 66 
—T8: (1) proved by examples from tragedy 8& 66—068 : (2) 4£ 1s only 
right reason. which 4s a benefit, and. this 4s so rare that we cannot 
derive 4t from God, who would mever be gwuity of partiality. 
88. 69, 70. 

nequaquam istuc: the lines are trochaic tetrameter catalectic, trans- 
lated from Eur. Med. 365 ἀλλ᾽ οὔτι ταύτῃ ταῦτα, μὴ δοκεῖτέ mo^ ἔτ᾽ εἴσ᾽ 
ἀγῶνες τοῖς νεωστὶ νυμφίοις, καὶ τοῖσι κηδεύσασιν οὐ σμικροὶ πόνοι. δοκεῖς γὰρ 
ἄν με τόνδε θωπεῦσαί ποτε, εἰ μή τι κερδαίνουσαν ἣ τεχνωμένην ; If the lines 
are literally translated, ut supplicarem must depend on something omitted ; 
otherwise we may take it in the sense egone ut supplicarem, as Plaut. Trin. 
JII 3. 91 «t ego nunc adolescenti thensaurum indicem ἢ 

blandiloquentia : (found also in Hil. (n Ps. 139; bandilogens is used 
by Laberius ap. Macr. S. τὶ 7 $ 3, blandiloguium by Aug. J. E. B. M]. 


141 BOOK III CH. XXV ὃ 65. 


Dlandiloguus and blandiloquentulus are used by Plautus; and. suavdo- 
quentia occurs in Jirut. 58. 

ni ob rem: so I read for the ni orbem or niobem of Mss. Cf. Ter. 
Phorm. 111 9. 41 non pudet vanitatis? Minume, dum ob rem. In this way 
the speecl! gets something of a ratiocinative character answering to the ei 
μή τι κερδαίνουσαν of Euripides. 

Ch. xxvr $66. parummne ratiocinari: 'is there any lack of reasoning 
here?! This is the opposite of Medea's own feeling. She attributes the 
murder of her children to the might of passion overpowering reason, Med. 
1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων, ὅσπερ μεγίστων αἴτιος κακῶν 
βροτοῖς. "The Medea of Ennius is often cited by Cic. e.g. Fat. 35, Cael. 18, 
Invent. 1 91, Top. 61, T'usc. 1 46, 111 63, 1v 69, Off. 111 62, Fin. 1 4, Orat. v1 
217, Rabir. 29, Fam. vir 6. It is probable that most of the following 
citations are from it, cf. below $ 75, and $ 72. 

nefariam pestem : the loss of her children. 

qui volt esse quod volt—dabit : * where there's a will there's a way ', 
lit. *he who (really) wishes what he wishes, finds things going 88 he would 
have them'. Compare Caesar's words of Brutus (Cic. Att. xiv 1) quicquid 
vult valde vult; and for tbe phrase, Att. τπ 93 ut se initia dederint per- 
scribas, 'Ter. Hec. τι 3. 20 omnibus nobis ut dant se res, itta magni atque 
humiles sumus. 

seminator: this rare word occurs also in rr 86, [and in Lact. v 9, 
Ambr. Zerc. τι 44, Jul. in Aug. c. Jul. 1. 9: seminatrix is found in. Aug. 
Hieron. &c. J. E. B. M] As to the principle condemned, its effect is to 
make ἃ man trust to the force of the individual will in spite of externa! 
difficulties, Whether it is for good or ill, depends on the motive, but 
nothing great is likely to be achieved without it. 

ille: 1st syllable short, as usually in Plautus, see Wagner Aulul. p. 255, 
who refers to Corssen 11 624 for exx. 

traversa mente: ' misguided ', *with purpose all awry ', cf. Cato Orig. 
v 1 (ap. Gell. vi1 3 ὃ 14) secundae res laetitia transvorsum trudere solent a 
recte consulendo atque intellegendo, Quintil. x 1 ὃ 110 (of Cicero) cum trans- 
versum vi sua judicem ferat, tamen ille non rapi videatur, sed. sequi. 

tradidit repagula: '*put the keys into my hand, lit. *delivered up 
the fastenings, or bolts' (pango). See Rich s. v., and Div. 1 74 valvae 
clausae repagulis. [Marquardt (Priv. Alt. p. 225) describes them as two 
hooks, which hung in a staple on each of the doorposts and were fixed in 
a firm ring on the inner side of each of the folding doors. "They were used 
instead of ἃ cross bar (sera). He also quotes Festus p. 281 repagula sunt, 
ut Verrius ait, quae patefaciundi gratia qua ita. figuntur ut ex contrario 
quae oppanguntur, which being evidently corrupt, he proposes to read 
(after ait) ἔα ('as well") quae patefaciundi gratia figuntur ut &c.; under- 
standing the former class of repagulum as & door handle. Accepting this 
emendation we might take repagwla in the present passage as referring 
to some sort of hook, which was used (like a kev) to open the door, not to 


,e 


BOOK III CH. XXVI $ 66. 145 


shutit', R.] Becker(Gailus tr. p. 282 foll.) referring to the same passage, 
concludes from it that the rep. *allowed of the door being opened with less 
trouble than by the sera, and that, as the name occurs only in tbe plural, 
& cross beam is not denoted by it, but two bolts meeting from opposite 
sides (usually of wood, Plin. N. H. xvi 42 ὃ 82)". Rich has an engraving 
of this (Comp. p. 549). As it is plain that both explanations are merely 
&uesses, it is worth while to consider whether anything may be learnt 
from an examination of the word itself. epagulum might be used either 
of “δαὶ which fixes back', or of *that which unfixes!, *unfastens', such as 
& key. It is hardly likely that the same word would be employed in two 
such opposite senses: the passage in Festus is ambiguous, and in any case 
we cannot be sure that Verrius may not have invented a meaning to suit 
this particular line. Moreover the fact that the plural form alone is found 
in this connexion, suits better with fastenings, such as Marquardt de- 
scribes, than with a handle or key. I think also that the idea of 'fixing 
back' suits better with his 'stays' than with Beckers bolts. If however 
they were usually of wood, they could hardly be suspended from a ring 
fixed in the door: it would seem more natural to suppose that they were 
removable bars resting on sockets and placed obliquely between the folding 
doors and the posts. "The word is also used of barriers in the race-course 
(Ovid. Met. 11 155, Lucan 1 295): in Amm. Marc. 16. 12, 38 it occurs in 
the sing. with a metaphorical force, cum equites nihil. praeter fugae circum- 
spectantes praesidia, vidisset Caesar, concito equo velut repagulum quoddam 
cohibwit. ΑΒ to the phrase rep. tradere, it would be most easily explained 
if it were the custom for these bars to be handed over to the conqueror as 
8 sign of surrender when & town was taken. 10 might then be used meta- 
phorically of any surrender. The word is used figuratively Verr. v 39 omnia 
repagula juris, pudoris, ofictique perfringere. Medea refers to the reprieve 
she had extorted by her prayers and the use she means to make of it. 

quibus—recludam : *by making use of which I shall unlock (let loose) 
all my fury'. Medea speaks as if her wrath were locked up in a chest by 
Creon's decree that she was to leave δὲ once. "The reprieve of a day 
(Eur. Med. 355) enables her to open this chest and let loose her fury. If 
we translate (rad. rep. *'has put at my discretion the fastenings!, then 
quibus *by which fastenings', is loosely used for quibus traditis through the 
surrender of which I shall be able to unlock &c.' 7/4 probably Creon, cf. 
Med. 371 ὁ δ᾽ εἰς τοσοῦτον μωρίας ἀφίκετο, ὥστ᾽ ἐξὸν αὐτῷ τἄμ᾽ ἑλεῖν 
βουλεύματα γῆς ἐκβαλόντι κιτ.λ., and.394 οὐ γὰρ... χαίρων τις αὐτῶν τοὐμὸν 
ἀλγυνεῖ κέαρ. πικροὺς δ᾽ ἐγώ σφιν καὶ λυγροὺς θήσω γάμους, πικρὸν δὲ 
κῆδος καὶ φυγὰς ἐμὰς χθονός. Ennius seems not to have perceived that 
πικρόν Was predicate to φνγάς 88 well as to κῇδος, 

hanc videlicet—habent: 'this reason forsooth is something denied 
to beasts. 

δ 67. munere affecti: see n. on 1 38 Aonore afficere. 

postquam pater: cf. Mami. 99 ex eodem Ponto Medea illa quondam 


M. C. III. 10 


146 BOOK III CH. XXVI S8 67. 


profugisse dicitur, quam praedicant in. fuga, fratris sui membra, $n, 31a locis 
qua se parens persequeretur dissipavisse, ut eorum collectio dispersa maerorque 
patrius celeritatem persequendi retardaret. This part of the story is not 
touched on by Euripides, and the lines are perhaps taken from the AMfedea 
of Accius, cited above πὶ 89, cf. Ribbeck 7rag. Ael. p. 318. For a similar 
mixing up of tragedies on the same subject by different authors see T'usc. 
IV 69. 

ut comprehendatur parat: *makes preparations for her being seized '. 
We should rather have expected the Active, cf. 11 23 confirmari and n. in 
Addenda. 

articulatim : *joint by joint; rarely found in this literal sense. 

id ea gratia: (/she did this) for this reason', *for the sake of this', 
cf. 11 27 n. on quam similitudinem, and Mayor on Pi. r1 25. 

dum captaret: *whilst the father should be picking up!, for other exx. 
of dum, *whilst', followed by Subj. see 11 2 n. and 4c. i1 87 dum con- 

familiari parricidio: that the epithet i& not otiose appears from the 
law of Numa in Festus under Parii Quaestores (p. 221 Müll) “δὲ quis 
hominem liberum dolo sciens morti duit, paricida esto. [A law of Pompey's 
included parenta, uncles, aunts, first. cousins, near relations by marriage, 
and patrons, in the list of persons whose murder was punished as a 
parricidium, gee Dig. 49 tit. 9,1. 1. R.] Quintilian evidently regards the 
word as, in its origina] sense, equivalent to our *parricide', cf. vri 6 $ 34, 
where he is treating of κατάχρησις or abusio, quae non, habentibus nomen 
suum accommodat quod 4 proximo est, and gives as an instance parricida 
*which stands also for the murderer of mother or brother. 

$ 68. ut scelus, sic ne ratio quidem: for the subaudition of the 
negative in the former clause, see I 3 sicut reliquae virtutes, item pietas 
inesse non potest; &nd cf. nom modo used for non modo non before ne— 
quidem ; for the weak force of the latter phrase see Index. 

epulas comparans : see I 112. 

majus miscendumst malum: “1 must brew a bigger bale "These are 
ihe words of Atreus deliberating how to avenge the wrong done by his 
brother Thyestes in seducing his wife Aerope: they are taken, like the 
three following quotations, from the Atreus of Accius, which we also find 
cited in Orat. 111 218, T'usc. rv 77, Off. 1 97, and rm 102, PÁd. 134, Sext. 102, 
Planc. 59, Pis. 19, perhaps below ὃ 90.  Alliteration was a marked feature 
of the Saturnian verse and generally of the older poetry of Rome, as 
of England. 

qui—comprimam: *by which to quell and orush his cruel spirit'. 
For the use of compr. cf. Harusp. 55 ista serpens compressa. atque illisa 
morietur ; for contundam Attius 1. 174 Ribb. ferum feroci contundendum 
impertost. 

Ch. xxvir ille ipse: Thyestes himself is another example of the 
misuse of reason. 


P» 


BOOK III CH. XXvII ὃ 68. 147 


illexe: so Plaut. Merc. 1 1. 53 amorem multos illeze in dispendium ; 
Sch. compares surreze Hor. Sat. 1 9. 73, divisse ib. 11 3. 169, despexe Plaut. 
MU. n 6. 72; Allen cites consumpse Lucr. 1 234, abstraxe ib. rr1 650, sub- 
dure Varro R. E. 11 1, traxe Aen. v 186 ; see Roby ὃ 663. 

recte et verissime: for the combination of positive with superlative, 
comp. Gell. xx 1 aut obscurissima aut dura, with comparative Ac. 11 94 Reid. 

piaclum : the reading of the M88 (periclum) would refer to the danger 
of the throne passing into the hand of ἃ usurper qui regnum adulterio 
quaereret ; but as this is presented to us below as ἃ different aspect of the 
crime of Thyestes, I prefer Allen's emendation piaclum. 

coinquinari: written conquinatae Colum. vir 5 ὃ 19; cf. probeat 
for prohibeat Lucr. 1 977. 

admisceri genus: Ribbeck's emendation ac misceri, accepted by edd., 
seems to me unnecessary and rather weak. I take the words to mean 
that an alien race was introduced (mixed up with the true stock) by 
adultery. 

at id ipsum—quaereret: refers back to non sat habuit: the adultery 
was committed from motives of policy. "The Subj. quaereret gives the rea- 
son for callide. 

adde: I agree with Mu. in adopting this conjecture of Ribbeck'& The 
addo of M88 seems to me a prosaic and unnatural way of speaking. "The 
following construction is not easy, if we retain the ΜΒ reading quem clam 
in the 4th line; but quondam read by most edd. is surely very weak. 
There would be all the less ground for the wrath of Atreus, if the act 
which provoked it took place long ago. If we had the Demonstrative hunc 
clam, the construction would be simple, *add that Thyestes stole the lamb 
given as the palladium of my sovereignty': with the Relative, we must 
take agnum as dependent on adde and explaining the relative clause 
quod—misi; and then the essential fact will be introduced, as it were 
incidentally, in the 2nd relative clause quem—regia. Such looseness is 
not, I think, unnatural in early writing. "Translate *Add to this that 
marvel, which the fathers of the gods sent to me for an omen to establish 
my kingdom, ἃ lamb amid my flocks shining with golden fleece, and that 
Thyestes dared to steal this from the palace' For the Inf. after Rel. cf. 
Roby $ 1781. 

[Stabilimen : dz. Aey. stabizimentum occurs in Plaut., Plin. N. H., and 
several times in Val. Max. J. E. B. M.] 

agnum: Seneca TAyest. 225 est Pelopis alitis nobile in. stabulis pecus, 
arcanus aries ductor opulenti gregis, cujus per omne corpus effuso coma 
dependet auro...possessor hujus regnat, hunc cunctae domus fortuna, sequitur. 
The story is told in à chorus of Eur. Electra 700 foll. (Pan sent from the 
Argive hills ἃ lamb with golden fleece μακαρίων τυράννων φάσματα, δείματα): 
in the Orestes 995 foll. it is said that the lamb was sent by Hermes, in 
punishment for the murder of his son Myrtilus by Pelops, to cause the 
ruin of Átreus (see below $ 90) It is alluded to by Varro R. 2. 111 ὃ 6 


10—2 


148 BOOK III CH. XXVII S 68. 


pecudes propter caritatem aureas habuisse pelles tradiderunt, ut Argis Atreus, 
quam sibi Thaesten. subduxe queritur; and by Tarquitius on Tuscan augury, 
cited by Macrob. Saf. πὶ 7 ὃ 2 purpureo aureove colore ovis ariesve si 
aspergetur, principi ordinis et generis summa cum felicitate largitatem auget. 
Pausanias (Π 18) mentions ἃ stone figure of ἃ ram on the grave of 
Thyestes (hence called oi κριοῦ near Mycenae, ὅτε τὴν ἄρνα ὁ Ovéorgs εἶχε 
τὴν χρυσῆν. 

$69. videturne: cf. 11 70, and below ὃ 89 videsne igitur, Orat. x1 62 
videtisne quantum munus st oratoris historia? where Wilkins says *-ne 
in this phrase is virtually equivalent to nonne, as often in Plautus and 
Terence, who do not use the fuller form, and refers to Kühner τὶ 1002 
and Reid on Senect. 31; (compare however Ribbeck Frag. Com. p. 119 n. 
*nonne! qua particula Terentium certe usum constat, de Plauto dubitatur, 
and see Amphitr. 11. 251, 253). Sch. cites Off. 111 68 suntne igitur insidiae 
tendere plagas?  T'usc. v 35 miser ergo Archelaus? certe, si injustus. — Vide- 
turne omnem hic beatam vitam ἐπ una, virtute ponere? ib. r1 26 veidesne 
abundare me otiof ΟΥ̓́. x11 78 videsne...neque Gygi «lli posse veniam dari? 
[See also Plin. Ep. πὶ 16 ὃ 18 n. and Obbar on Hor. Ep. 117.38. J. E.B.M.] 
This use is especially common with video, and gives an ironical appearance 
of impartiality to the question. So dpa is used for ἄρ᾽ οὐ as in Eur. Alc. 
341 ἄρά μοι στένειν παρά ; and 80 amongst ourselves, *do you see' or *don't 
you 8ee', *do you know! or *don't you know ', may be often used indiffer- 
ently. For exx. of -ne equal to num see I 91 n. 

BCAena : Cato 65 idque cum in vita, tum in. scaena 1ntellegi potest ex; eis 
fratribus, qui in Adelphis sunt. So below ὃ 74 exeamus e theatro. 

multo—paene majoribus: edd. cite 7'usc. v 104 vir sapiens multo arte 
majore praeditus, Att. v1 16 Gnaeus noster multo animi plus habet, ΔΒ exx. 
of the separation of multo from the comparative; but would Cic. have 
used multo and paene with the same comparative! I incline to think that 
either magis has been lost after multo, or that this is a careless expression 
in which one comparative does the work of two, muito paene majoribus 
standing for muito magis referta est p. m. 

sentit—ut—peccetur: for the Interrogative &£ after sentio, Sch. com- 
pares Rosc. Am. 66 videtisne ut eos agitent Furiae ? 

forum : *the law-courts', see below ὃ 74. 

Oampus: *the hustings '. 
. A gocli, provinciae : it was to put ἃ stop to injustice and fraud towards 
alles and provincials that the law Je pecuniis repetundis was enacted 
149 &.c. and confirmed by many subsequent enactments; yel still the ill- 
treatment of subject populations continued to be the great blot on the 
Roman character till ehe end of the Republic and to a certain extent 
under the Empire, cf. Of. 11 75 tanta sublatis legibus et judiciis expilatio 
direptioque sociorum, ut imbecillitate aliorum, non nostra virtute valeamus ; 
Juv. 1 49, vri 87 foll. (miserere inopum sociorum) with Mayor's nn. 

ratione: see Mayor on Juv. x 4. 


BOOE III CH. XXVI1 ὃ 69. 149 


flat: Subj. because the relative clause is subordinate to ut peccetur, οἔ, 
I 96 ut immortalitate vincamur, sic animi praestantia vinci; below ὃ 92 μέ 
sembra moveantur, and Roby $ 1778. 
ut satius fuerit: see n. on 1 69, and cf. just below Aaud scio an melius 
ferit * perhaps it would have been better '. 
cum pernicie : cf. 11 8 cum magno vulnere and Index. 
vinum aegrotis: on the use of wine for the sick, see Plato Hep. 11 
4095 folL, Theophrast. Char. 13, and below ὃ 78. 
spe dubiae salutis: 'from the hope of & possible cure'. Allen cites 
dubiae dum vota salutis conciperent Lucan 1 506. 
motum celerem cogitationis: cf. Plato Leg. x 896 “ἰδ is soul which 
moves the universe ταῖς αὐτῆς κινήσεσι, als ὀνόματά ἐστι βούλεσθαι, σκο- 
πεῖσθαι, ἐπιμελεῖσθαι, βουλεύεσθαι, δοξάζειν, ὀρθῶς ἐψευσμένως, χαίρουσαν 
λυπουμένην κιτὰλ., below ὃ 71 sine animi motu, Off. 1 132 motus animorum 
duplices sunt, alteri cogitationis, alteri appetitus. 
pestifera est: so edd. after Sch. for p. simt of Mss. The Ind. is re- 
quired, as giving the view of the speaker, like quia prodest before. 
ὃ 70. idcirco consuluit: *abbreviated for $deírco consuluisse dicitur 
α vobis? Sch. Cf. below non tdcirco—uterentur, and ὃ 79 cur negligant. 
bona ratione donavit: a little below it is asserted that man receives 
bare ratio from God, and achieves bona ratio by his own effort. 
si modo ulli sunt: so in $ 71 si modo habemus, see Draeg. ὃ 555, 
Mayor on Plin. Ep. πὶ 15 ὃ 3, and Index. 
non placet paucis—consultum sit: cf r 223, a similar argument was 
used by the English deists to disprove & divine revelation, see Butler's 
Analogy Pt. 11 ch. 6. 


Da (3). It cannot be alleged that reason 4s in itself good, and 
that any evil sohich may arise from 40 ἐδ owing to man's abuse of 4t. 
As a fact ἐ 4s of neutral quality, and 18 made good or bad by man. 
GS 70, 71. | 


'T here are several difficulties in the sections which follow. If we take: 
& general view of the whole passage from $ 65 to $ 78, we find (1) the evil 
effecta of reason shown by examples from) tragedy ($$ 65—68), from 
comedy ($$ 72, 73), from the law-courts ($$ 74, 75) ; and (2) the rejoinder 
to the Stoic objection that these are owing not to reason in itself, but to 
man's abuse of reason (δὲ 70, 71 and $$ 76—78). It is difficult to explain 
this breaking up of the subject; and closer inspection shows repetition 
in $ 69 as compared with $ 74 (the transition from the stage to the forum), 
and again in $ 69 as compared with $ 78 (the danger arising from the use 
of medicinal remedies) Turning more particularly to δὲ 70 and 71, we 
find still greater difficulties. The sentence mec enim Herculi—potuerant. 
comes in very abruptly, and in fact is scarcely intelligible, as it stands in 


150 BOOK III CH. Xxvit $70. 


the Mss. It is only by ἃ comparison with the parallel passage in $ 76 
that we learn patrimonia spe bene tradendi relinquimus, qua. possumus 
falli ; deus falli qui potest? "This of course explains why there can be no 
comparison between the divine gift and the human legacy, but the essen- 
tial point, that God cannot err, is not mentioned in the earlier passage. 
If we transfer the sentences mon enim ut patrimonium—Á^voluissent from 
$ 71 and place them after similitudo, we remove them from a context in 
which they are unmeaning, and we get & natural explanation for the 
question quae est im collatione ista. similitudo. Again the Sentences be- 
ginning quae enim libido, and ínjustitiae autem seem to me to have no 
connexion with those which precede them according to the Ms order ; but, 
if we put injustitiae—subesset after amice dedit, and then go on with quae 
enim libido—a nobis, everything falls into its propet place. Lastly it 
seems to me far more natural that the general statement multi enim— 
obfuerunt should precede the particular examples nec enim Herculi—— 
potuerunt, than the reverse. "The only difficulty which will then remain 
is the omission of the statement contained in $ 76 that * God cannot make 
mistakes as men do', which ought to have followed nocere voluissent ; but 
this omission is easily explicable, if I am right in my general view of the 
dislocation which the passage has undergone. lt remains to account for 
the repetitions above noticed in the general argument ; and this seems to 
me most easily done, if we suppose Cicero to have written, first of all, the 
shorter summary contained in $$ 69—71, and then to have expanded it in 
chapters xxix to xxxii Medea modo—nemo esse possit (δὲ 71—79); and 
that both were inserted in the text by the mistake of the original editor. 
Or ia it possible that Carneades met the Stoic proof of Divine benevolence 
shown in the gift of reason, by a twofold argument, one that which Cicero 
gives fully in the 2nd passage and briefly and confusedly in the 1st, viz. 
our experience of the mischief arising from the use of reason, which an 
infinitely wise Being must have foreseen ; and the other, that we cannot 
judge of the intention of δῇ agent from the result of his action, because 
experience shows that well-intended actions are often harmful and ill- 
intended beneficial? If we are to take this view, Cicero has entirely 
failed to distinguish between the two arguments, and has also destroyed 
the force of the latter by introducing his quae est similitudo, our human 
experience being the only ground on which such an argument could be 
based. 

Ch. xxvir. huic loco sic soletis occurrere: *you are accustomed 
io meet (ἀπαντᾶν) this line of argument as follows). Locus is not merely 
*topic', but an argument capable of general application. There is no 
reference here to anything in the speech of Balbus. For the subject 
matter see below $ 76. 

non idcirco—uterentur : *man's abuse of the Divine favour is no proof 
that heaven has not made the best provision for us'. 'The verb is attracted 
to the tense of the Infinitive; see 1 8 n. on profecisse. 


BOOK IH CH. XxvIII $70. 151 


quisquam istuc negat: as I have explained ín the Introduction on 
58, I think the archetype must have had quisquam stuc, which seems to 
mne io differ from quisquamne istuc as beíng less ceremonious &nd more 
contemptuous and therefore better suited to the passage. Lachmann on 
Lucr. p. 197 gives examples of the shortened form of tste in Cicero, and we 
may probably add naturae ag ín ὃ 27, where A gives ste, cf. Ac. r1 100 
with Reid's n. For the imterrogative use of quisquam cf. Div. Caec. 20 1n 
ejus modi re quisquam tam, impudens. reperietur ἢ Acad. 11 89 quisquam 
sanissimus tam eerta putat quae videt quam 1s putabat quae videbantur ? 
Verr. 1 142 qwid enim? quisquam ad meam pecuniam me invito aspirat, 
quisqugsm accedit? Verr. 11 187 Àhoc cum tute fateare, quisquam dubitabit 
qén..., also Piso 96, 30, Sulla 45, Phil. x 14. 

quae est in collatione ista similitudo: cf. above $ 9 quam simile 
$stud. sit £u videris, and below ὃ 90. 

nec enim Herculi: as pointed out above, this is an answer to the 
general argument from effect to cause, but has no reference to the par- 
ticular illustration employed, the evil effecta of a legacy misused, nor to 
the special point urged by the Stoics, viz. man's power to counteract the 
benevolent design of the Deity. 

vomica: “ἃ tumour, lit. *something which discharges, Pliny uses 
it of quicksilver inside the matrix (N. H. xxxii 32). Jason of Pherae, 
who at one time threatened to give to Thessaly the preponderance which 
Macedon obtained under Philip, was assassinated B.c. 370. For the story 
here told cf. Plin. NW. H. vim 51 Pheraeus Jason deploratus a medicis 
vomicae morbo, cum mortem in acie quaereret, vulnerato pectore medicinam 
inveni ez hoste, From this it would seem that it was a wound inflicted by 
an enemy in battle; but Seneca Benef. τι 18. ὃ 8 rather implies that it was 
the attempt of an assassin : venenum aliquando pro remedio fuit, non ideo 
sumeratur inter. salubria. Quaedam prosunt nec obligant : tuber quidam 
tyranni gladio divini, qui ad. occidendum eum venerat : non ideo ille ty- 
rannus gratias egit, quod. rem, quam medicorum manus reformidaverant, 
ftocendo sanavit ; &lso Plut. Mor. p. 89 (where it is said to have happened, 
not to Jason, but to τὸν Θέσσαλον Προμηθέα), Val. Max. 1 8 extr. 6. 

qui dederit: *the man that gave. Qwi with ἃ general or indefinite 
force, when it is subordinate to a Subj., is usually itself followed by & Subj. 
The qui dedit below suggests a definite instance, *the giver' or *the man 
who gave. 

$71. suscipitur...perficitur: rightly joined with facinus, but only 
by zeugma with avaritia. | 

sine animi motu : of. above $ 69 motum tstum celerem cogitationis. 

omnis opinio ratio est: 'every belief is of the nature of thought". 
Plato and Aristotle draw & broad distinction between δόξα and νοῦς or 
λόγος, but the Academics treated it as ἃ mere verbal difference ; the same 
kind of mental assent was knowledge in the wise &nd opinion in the foolish 
(Sext. vir 103). The Stoics even went so far as to say that every feeling 


152 BOOK III CH. XxviIlI $71. 


was 8 judgment and involved a rational element, cf. Plut. Mor. p. 441 τὸ 
πάθος εἶναι λόγον πονηρὸν καὶ ἀκόλαστον ἐκ φαύλης κρίσεως ῥώμην προσλα- 
βόντα, so Galen (Jfipp. Plat. p. 416) * Chrysippus identifies the rational 
and the emotional faculties', See below. 

bonam rationem—a nobis : see below on ὃ 86 virtutem nemo umquam 
acceptam deo rettulit. 

timiditatis semina: compare the definition metus est opinio impen- 
dentis mali T'usc. rV 15. The exact reverse of the statement in the text 
would be nearer the truth. "The seed of every virtue or vice is the natural 
impulse, which is elevated into 8 virtue by the process of rationalization : 
to paraphrase the words of Aristotle, *moral virtue is a particular state 
of the irrational part of the soul, under the limitations of right reason '. 
Timidity is a quality common to man with the irrational animals; his 
superior intelligence gives it & wider scope, but is in no wise the cause 
of it. 

Ch. xxix. inita subductaque ratione—meditantes : ' planning their 
atrocious crimes with & cool calculation of the profits'.  Literally in?re 
rationem is *to go into 8 calculation', as in Cato E. KR. 9 rationem inire 
oportet operarum, dierum ; subd. rat. is *to balance &ccounts!, ie. to sub- 
tract one side from the other, cf. Hortens. fr. 89 Orelli (Non. p. 399) non et 
&ine ea, cogitatione ineundia. subducendisque rationibus; Fin. 11 60 quid? 
fortes viri voluptatumne calculis subductis praelium ineunt ἢ ib. ὃ 78, Plaut. 
Capt. 1 2 89 subd'ucam rationem quantillum argentum mi siet ; Curcul. nu 1. 
1 subduzi ratiunculam quantum aeris mihi sit, quantumque alieni siet. 


Da (4). The mischievous effects of reason shown by exaniples from 
Comedy. | 88 72, 13. 

$72. levitates comicae: 'the trifles of comedy", οὗ Fin. 1 62 ama- 
toris levitatibus dediti. 'These are properly included in scaena above ὃ 69; 
the adjoining words sen£it forum are also repeated below ὃ 79 in the form 
veniamus in, forum. 

parumne semper: do they not show abundance of reasoning on all 
occasions 1! cf. above ὃ 66 parummne ratiocinari. Sch. in his appendix 
points out that parum is to be taken with iw ratione versantur, not. with 
semper, 80 that theré is no reason for changing semper to saepe (as Madv.). 

Eunucho: the lines are taken from the 1st scene of Terence's play. 
They are quoted also by Horace (Sat. m 3. 262 folL) and Persius (Sat. 
v 161). 

Bynephebis : cf. above 1 13. 

Academicorum more: cf. i 11 quibus propositum est conira omnes 
dicere, and 1 13 procax Academia. 

in amore: Ribbeck restores the metre as follows, in amore suave est 
summo summaque inopia. 

studeat tui: the object exciting emotion is found in the Gen., not only 
with Impersonals, such as poenifet pudet, but also with Personal verbes in 


BOOK III CH. XXIX ὃ 72. 153 


the older writers, e.g. Plaut. Mil. Gl. 794 ile ejus dom: cupiet, ib. 956 quae 
cupiunt tui, where Lorenz cites Awl. 943 fastidit mei, Stich. 334, Ter. 
JPhorm. 971 vereri feminae ; 80 revereor in Varro ap. Non. 497, and cupiens 
ordinarily, see Roby ὃ 1328. 

$73. suggerit: /subjoins', c£. Liv. 1 8 Zruto statim Lucretium sug- 
gerunt. | 

fructu fallas—nomen : [^one may cheat him of the profits or pocket 
& debt by ἃ (stolen or forged) letter". Plaut. Curcul. 360—460 and Moliére's 
«Les fourberies de Scapin would illustrate this. R.] verto is strictly to 
turn aside from its proper end to one's own use, cf. Verr. 111 170 u£ praetor 
...pecunias, quas cuatibus distribuere debeat, eas omnes avertat. atque 
auferat; Philipp. v 11 sestertium. septiens millies. falsis perscriptionibus 
avertit (*by means of false pay warrants"). Nomen is properly the debtor's 
name in the ledger, hence a debt; cf. Verr. v 17 pecuniam sibi esse in 
nominibus, numeratam in praesenti non habere, see Holden on Off. 11x 59. 

percutias pavidum: 'frighten him out of his wits by a piece of bad 
news 

neque ut: I prefer this reading to the nec quid of Ribbeck and Mu. 
It is not the * what, but the Àow, which puzzles the son, *how can I rob 
one who treats me so liberally ?' 

inde-ab eo, so hinc (Ter. Ad. πὶ 3. 7 Syrum video, hinc scibo) ; unde 
(Orat. 1 67 dle ipse unde cognovit), and frequently, see Roby ὃ 1203, 
Reid on Cato 19, Dietach on Sall. Cat. 1 3. 

praestrigias praestrinxit: *my fathers generosity has trumped all 
my tricks, * defeated my stratagems', lit. *taken the edge off (i.e. *spoilt") 
my juggling. ΑΒ to the spelling, the oldest codex preserves the r just 
below, and this is the form in the best Ms8 of Plautus, see Georges s. v. 
The later form praestigiae i8 due to that tendency to lighten the 
pronunciation of compounds, which shows itself also in such changes 
as that of a into 4; for other exx. of the omission of r see Roby $ 185. 2. 
The word is often used metaphorically as in Acad. τί 45 (there is need 
of attention) ne ab iis, quae clara sunt ipsa, per sese, quasi praestigiis qui- 
busdam et captionibus depellamur; Fin. 1v 74 ex isdem verborum praestigits 
(the Stoic paradoxes have arisen). 

Phormio: Act 1x Sc. 2 of Terence's play. 


Da (D). The mischievous effecta of reason shown by examples from 
the law-cowrte. E 14, 75. 


Ch. xxx $ 74. in forum : see &bove ὃ 69. 

[segsum 1t: sedere, like καθῆσθαι, of the judge on the bench. For the 
phrase cf. Sen. Contr. 180 ὃ 9 jussit ire sessum n. equestria, J. E. B. M.] 
also Cic. Fam. x 32 $ 9 Herennium in XIIII sessum deduzd. - 

quid ut judicetur: on the position of uw Sch. refers to Madv. Fin. 
1 61. 


154 BOOK III CH. XXX 874. 


qui—incenderit: on the use of qui as an interrogative substantive 
see Madv. $ 88. It is rarely found except in dependent questions, cf. 
Verr. v 166 qui esset ignorabas, speculatorem, esse suspicabare; Div. in 
Caec. 53 non id solum, spectari debet, qui debeat, sed. etiam illud, qui possit 
ulcisci. 

tabularium : the record office. Cicero refers elsewhere to the destruc- 
tion of tabularia by fire, e.g. Arch. 8 hic tu tabulas desideras Heracliensium 
publicas, quas Italico bello incenso. tabulario vnterisse scimus omnes. | Sch. 
identifies this with the burning mentioned in the text, but as it is related 
as an incident of the war, it seems forced to connect it with the case of 
private arson here referred to. Another instance occurs in Rabir. 8, an de 
peculatw facto, an de tabulario incenso. longa oratio est. exprimenda, “8 
charge which was once brought against & relative of Rabirius, but never 
against himself'. "Turnebus in his note on the last passage suggests that 
there is an allusion to Sosius ; but, in that case, we should have expected 
io find there some allusion to the confession here spoken of; as the date 
of the Pro Rabirio is B.c. 63, and our dialogue is supposed to have talosm 
place in 76. A third instance is that of Clodius (Mo 73) aedem INym- 
pharum incendit. ut. memoriam publicam recensionis tabulis publicis im- 
pressam exstingueret. [On the record office c£. 4snali d. inst. 1881 pp. 
60—73. 2. E. B. MJ 

quod facinus occultims: **hat crime could be better hidden', and 
therefore show more calculation, than to destroy the building in order that 
£he record of ἃ particular account might be wanting! 

Bosius: not mentioned elsewhere. Brieger (p. 19 foll.) thinks he is the 
sape as the person alluded to below under the probably corrupt name 
Lalenus, because of the id quoque and also of the use of the Sing. Àoc 
homine. 

splendidus: cf. Fin. r1 58 C. Plotio, equite Homano splendido; Verr. 
HII 60 equitibus Romanis non obscuris neque ignotis, sed honestis et dllustribus. 
The terms splendidus and Wlustris, here used vaguely of high birth or 
other distinction, acquired ἃ more definite connotation under Augustus, 
who constituted & separate class of knights possessing a senatorial income : 
to these were opposed the poorer knights, known as modict, see Tac. Ann. 
13,1159, x14. Hence splendidus ia used by itself to connote *equestrian', 
see Baumgarten Crusius Index to Suetonius p. 618. 

transcripserit: *altered', lit. *copied', cf. Ciuent. 41 (Oppianicus 
having got hold of the will) digito legata delevit, et cum id. multis locis 
fecisset, ne lituris coargwui posset, testamentum tn. alias tabulas transcriptum 
signis adulterinis obsignavit ; used of transfers in book-keeping, e.g. Liv. 
XxXv '/ via fraudis ἰηῦζα est, ut in. socios, qui mon tenerentur $i legibus (the 
Roman laws against usury) nomina transcriberent ; ita libero foemore 
obruebantur debitores; [800 Gaius rr1 198 foll. R.]. 

L. Alenug: the readings differ. If Brieger is right in supposing that 
we have here the cognomen of the above-named Sosius, perhaps Z may be 


We un me * e em m. D 


BOOK III CH. XXx $74. 155 


& corruption of 4/e. 'The reference to the same person at one time by the 
nomen, at another by the cognomen i8 very common, cf. the use of Lucilius 
and Balbus in this dialogue. 

Sex primorum: the first six scribes of the treasury (scribae quaestorit), 
cf. Mommsen Aóm. St. 1 973, Wilmanns Znscr. 1297, 1998, 1809. 

cognosce : *take note of other judicial inquiries'. 

auri Tolossani: Q. Servilius Caepio, consul in Β.0. 106 received the 
province of Gallia Narbonensis during the Cimbrian war. 'The people of 
"Tolosa (Toulouse) having joined the Cimbri, Caepio sacked their town and 
temples, in which were great quantities of gold, *the produce of the auri- 
ferous region near the Pyrenees......The treasure was kept in chambers in 
the temples and also in sacred tanks (Posid. ap. Strab. 1v p. 188 cited in 
Dict. of Geog.). Strabo l c. says, that according to another less credible 
&ccount, these treasures were brought home by the Tectosages from the 
s&ck of Delphi. Justin adds (xxxir 3) that in consequence they were 
visited by & pestilence, from which they were not freed until aurum ar- 
gentwumque bellis sacrilegiisque quaesitum in. Tolosensem lacum | mergerent. 
Caepio was severely punished for this act of sacrilege. In s.c. 105 he 
was totally defeated by the Cimbri at Arausio, and on his return to 
Rome *he was deprived of the proconsulship by a vote of the people 
and his property confiseated. The next year he was expelled from the 
senate by ἃ 9nd decree of the people; and in 5.0. 103 some of the tri- 
bunes headed by Saturninus and Norbanus proposed a special commis- 
sion to inquire into the embezzlement and treason oommitted in Gaul. 
Caepio was arrested and condemned, and the intervention of one of the 
iribunes only succeeded in commuting the sentence of death to one of 
exile" Wilkins Orat. 1 p. 9. His place of exile was Smyrna : one tradition 
however says that he was executed at Rome (Val. Max. v1 9 ὃ 18). Strabo 
lc. says of him, ἐν δυστυχήμασι καταστρέψαι τὸν βίον, ὡς ἱερόσυλον ἐκ. ᾿ 
βληθέντα ὑπὸ τῆς πατρίδος, διαδόχους δ᾽ ἀπολιπόντα παῖδας, ἃς συνέβη κατα- 
πορνευθείσας, ὡς εἴρηκε Τιμαγένης, αἰσχρῶς ἀπολέσθαι. Τὰ the De Oratore 
Antonius briefly sketches the line of his defence for Norbanus, the opponent 
of Caepio, who was tried on ἃ charge of majestas in B.c. 95 for his conduct 
in the prosecution of C. but no allusion is there made to the plundeft of 
Tolosa; it is only to the defeat at Arausio (Orot. 11 199). Elsewhere 
Cicero takes the aristocratic view, and speaks of Caepio as an example 
of 8 good man suffering adversity (7'usc, v 14). But the prevailing view 
was the opposite: the aurum Tolossanum becate proverbial of the ill- 
gotten wealth which brings no good, see Gell. τ 9 quisquis ex ea déreptione 
aurum attigit misero coruciabilique exitu perit. 

conjurationis Jugurthinae: cf. Sall. Jug. 40 C. Manilius Liémetanus 
trib. pl. rogationem ad. populum promulgat, δὲ quaereretur 4n eos quorum 
consilio Jugurtha senati decreta meglezisset, quique ab 60 ἐπ, legationibus 
awt imperüs pecunias accepissent ; Brut. 197 (Galba) togatione Mamilia 
Jugurthinae conjurationts invidia. ..oppressus est. 


156 BOOK III CH. XXx $74. 


repete superiora: 'go back to ἃ more remote period!; see Faf. ὃ 35 
cited below on ὃ 75. For Tubulus see 1 64. He was praetor B.C. 142. 
posteriora : we find the opposition of sup. and post. in regard to ἃ not 
much longer interval in Brut. 226—228, and to ἃ much shorter in Dom. 99. 
Peducaea: three of the Vestal Virgins were accused $ncesti before the 
pontiffs in B.c. 114, but only one was condemned. In the next year Sex. 
Peducaeus trib. pl. brought the matter before the people, by whom L. 
Cassius Longinus, known for his severity as censor, was appointed to 
examine further into the case. The mischief was discovered to be even 
wider spread than was supposed, and all who were guilty were punished. 
The Sibylline books were consulted and two Greeks and two Gauls were 
buried alive in the forum to avert the anger of the gods (Plut. Qu. Rom. 
p. 284) Δ temple was also dedicated to Venus Verticordia (Preller Z. M. 
p. 392, Val. Max. vir 15 ὃ 12), c£. Ascon. in Milon. p. 46, Brut. 160, Dio 
Cass. fr. 92.  Kogatione i8 Abl of Manner after quaestiones understood 
from above. 
tum haec cotidiana: Forchhammer p. 24 puts a full stop after 
Pedwucaea, and retaining the old reading venena (as Allen also does) he 
supplies sunt with cotidiana, just as with $nde dla acfio below. He 
justly asks quis unquam dixit quaestionem sicae sive de sica esse habitam ? 
Quaestio est inder sicarios sive de sicariüis, ut de veneficiis ; and compares 
Off. x11 36 hinc sicae, hinc. venena, hinc falsa, testimonia nascuntur, hinc 
furta, peculatus. We have the same list of crimes in Off. τπ 73 neque 
enim de sicariis, veneficis, testamentarits, furibus, peculatoribus, hoc. loco 
disserendum est. 1f any emendation is required, I should prefer to read 
sicas. 
peculatus: “089 embezzlement of public money". [The quaestio pecu- 
latus is referred to by Cicero in Clu. 53 ὃ 147, Mur. 20 ὃ 42; but the 
' precise definition of the crime is only known to us at & later period: 'The 
Digest (xrvir 13) treats of it in connexion with a law of Augustus (ler 
Julia), which however Zumpt (Criminalrecht 1v p. 78 seq.) reasonably 
argues was probably not very different from Sulla's legislation. R.] 
testamentorum quaestiones: by the ZLer Cornelia testamentaria or 
de falsis, forgery was made the subject of one of the nine perpetuae quaes- 
tiones (permanent courts), peculatus and de sicariis being also included in 
the number. It is therefore curious that lege nova quaestiones should be 
limited to testamentorum, because all these Cornelian Laws were passed 
&bout the year 78 B.C., i.e. about two years before the date of the dialogue, 
which, as we have seen, is supposed to have occurred between 5.c. 77 and 
75 (Vol rp. xri). Probably C. meant to continue his list, but testamenta 
could not stand like sicae for the crime, and therefore he altered the phrase, 
intending quaestiones to refer to all, though grammatically it can only refer 
to the last named. It isin reference to this law that Cicero says (Verr. 
I 108) sancitur uf, quod. semper. malum facinus fuerit, ejus quaestio ad 
populum pertineat. Perhaps however it may be better to take quaestiones 


τῳ 


BOOK III CH, XXX ὃ 74. 157 


in its more general sense, as above alias quaestiones ; and then etiam lege 
nova will give point to the preceding cotidiana, *they are of such daily 
occurrence that we have been obliged to make ἃ new law about them". 

illa actio: sc. furt?, of which Gaius gives the formulae rv 37, cf. also 111 
202 interdum furti tenetur qui 4pse furtum non fecerit ; qualis est. cujus ope 
consilio furtum factum est. Cic. cites this because of the word consilium, 
which evidently proceeds inde, *from reason'. [An action for theft ( furti) 
lay against one who had aided and counselled, though he had not actually 
committed, the theft, e.g. (to take instances given by Gaius ΠῚ 202) against 
one who knocked money out of 8 man's hand that another might take it, 
or frightened sheep that another might intercept them ; or who knowingly 
placed a ladder to enable ἃ thief to get access or lent him tools to break . 
open a door or box (Dig. xrvi1 2.155 ὃ 4; Inst. 1v 1 ὃ 11). Either aid or 
counsel would found the charge, but the aid must be purposed, and the 
counsel must result in action. Post veterum auctoritatem eo perventum. est 
wt nemo ope videatur fecisse nisi et consilium malignum habuerit ; nec con- 
siium habuisse noceat nisi et factum secutum fuerit (Paul. ap. Dig. τ, 16. 
15352) ΒΥ veteres were meant the republican jurists. R.] See Mayor 
on Juv. x 222. 

de fide mala: *this is the class of which the following are examples ; 
cf. Off. τι 70, where we have the same extension of the formula er Jide 
bona. (Scaevola) fidei bonae momen existimabat manare latissime, idque 
versari in tutelis, societatibus, fiduciis, mandatis, rebus emptis venditis, con- 
ductis locatis? Sch. [All C/s examples are expressly named among bonae 
Jidei judicia in Gai, 1v 62. R.] — 

tutelae: [a ward had a right of action against his guardian to obtain 
compensation for any failure in his duty as trustee. "This is called in the 
Digest actio tutelae. But there was another action, of a penal character, 
io make the guardian refund twice the value of anything which he had 
abstracted from the property of the ward. "This action was given by the 
XII tables (ib. xxv1 7. 1 55 ὃ 1) and was specially called rationibus distra- 
hendis actio (Dig. xxvir 3. 19). Whether the two were clearly distin- 
guished in Cicero's time may be doubtful Both then and afterwards any 
guardian condemned in an actio tutelae was disgraced and therefore 
deprived of civic rights. Cf. Cic. Or. 1 36 ὃ 166 turpi tutelae judicio ; Gai. 
IV $182; Lez Jul. Municip. ὃ 25, 110; Dig. 111 2. 1 1. It is noticeable 
that in the order of matters in Julian's edict theft immediately followed 
guardianship. R.] 

mandati: [by mandatum was understood an unpaid commission. A 
man undertaking such ἃ commission for another was in the position of 8 
trustee: he could recover his expenses but had no right to make any 
profit or benefit for himself by the execution of the commission. Good 
faith was of the essence of the engagement. Οἱ, Gai. πὶ 155 7nvicem alteri 
tenebimur in, id quod vel me tibi vel te mii bona fide praestare oportet; Dig, 
xvil. R.] 


158 BOOK III CH. XXX ὃ 74. 


pro socio: [Partnership again is a confidential relation. Whether it 
exist in relation to some one matter or business or be extended over all the 
concerns of the partners, it rests on & community of profit and loss; 
and any partner has an action in that character (pro socio) to compel his 
partners to account for their profits or share his losses. Cicero's words in 
Rosc. Com. 6 ὃ 6 are very apt, δὲ qua sunt privata, judicia summae existi- 
mationis εἰ paene dicam, capitis, tria haec. sunt, fiduciae, tutelae, societatis. 
Aeque enim, perfidiosum et nefarium. est fidem frangere, quae continet vitam, 
et pupillum fraudare qui in. tutelam. pervenit et socium fallere qui se in 
negotio conjunzit. R.] 

fiduciae: [Fiducia *trust! was a general term but specially applied to 
cases where & person was given for a special purpose legal rights over 
persons or things, which in form were permanent but were intended to be 
only temporary. Thus things deposited with a friend for safe keeping 
were gometimes legally conveyed to him. Land or other things given to 8 
person as security for ἃ debt were formally conveyed to him in full property 
(as in our mortgage deeds) with the understanding embodied in ἃ pactum 
fiduciae, hat on the payment of the debt the land &c. should be restored. 
So Cic. Zac. 91 ὃ 51 pecuniam adwlescentulo grand fenore fiducia tamen 
accepta oocupavisti. Hanc fiduciam commissam tibi dicis; tenes hodie ac 
possides. *You lent money to the youth at ἃ high rate of interest but took 
& mortgage (i.e. some property in mortgage) for it. 'lThis mortgaged pro- 
perty you say is forfeited to you. C£. Paul. Sent. 13; Gai. 11 60. À third 
use of fíducia was in the old forms for enabling à woman to change her 
guardian or make ἃ will. She passed into the absolute control of some one, 
who however was under ἃ trust to emancipate her (Gai. 1 ὃ 115). A fourth 
case was that of trusts by will where the trustee was called fiduciarius 
heres &c. (Dig. xxxvi 1. 1 48) though in Justinian's books the term is 
rare. R.] 

reliqua: so aia, at the end of a list without connecting particle, 
above $ 52. 

judicium publicum : a case in which an injury was considered to be 
done to the public, and in which therefore any one might proceed against 
the offender, cf. Znst. 1 26 ὃ 3. 

Plaetoria: the name in the Mss is Laetoria, which Heind. corrected 
in accordance with the Tabula Heracliensis, (Lex Julia Municipalis 25 
$ 110). [Comparing Of. rix 61 iste dolus malus et legibus erat vindioatus, ut 
1n. tutela, duodecim tabulis, circumscriptio adulescentium lege Plaetoria, et 
sine lege judiciis, àn. quibus additur *ex fide bona? ; Sueton. ap. Prisc. virI 
δ. 21; Capitol. .M. Anton. 10 ὃ 12; Cod. Theodos. viri 19. 1 2, we may 
conclude that the law was directed against money-lenders taking advantage 
of young men; that it allowed or required curatores io be assigned to 
youths after the age of puberty and consequently when they ceased to have 
legal guardians ; that the offence of cheating young men was regarded as 
criminal and not merely as matter for private compensation ; and that 


Cw 


BOOK III CH. XXX 874. 159 


consequently convicted offenders were ineligible for public office. Further 
there seems little doubt that this law is referred to in Plaut. Pseudol. 201 
where 8 young man in want of money says Peri: annorum lez me perddt 
quinavicenaria; metuont credere omnes; and Rud. 1380. If this be ao, it 
was the lez P/aetoria that established the distinction between those under 
25 years of age (minores) and those over that age, the former having 
curatores, The Pseudolus is shown by Ritschl (Parerg. Pl. p. 295) to have 
been exhibited in 192 or 191 B.c. And hence the /ex Plaetoria was pro- 
bably cir. 200 years m.c. This is the sum of our knowledge. Savigny 
Verm. Schr. 11 p. 321 foll. has an interesting essay on the subject. R.] 
See Mayor on Juv. x 223, xv 135, and Orelli 7nd. Leg. p. 231. [Cohen 
Méd. Consul. p. 250 contains exx. of coins of the Plaetorian family. 
Swainson.] 

everriculum : *C. Aquillius Gallus sweeps off every kind of fraud 
into his net". The word is used metaphorically of the avarice of Verres 
(2 Verr. 1v 53). On Aquil. see Roby Zn£rod. to Digest p. cix. He was a 
colleague of Cic. in the praetorship B.c. 66, and is much praised in the 
orations pro Quintio, and Caecina 77. On the edict here referred to see 
Off. τὰ 60 nondum C. Aquillius collega et familiaris meus protulerat de dolo 
malo formulas: in quibus 4psis, cum. ex eo quaereretur quid. esset. dolua 
malus, respondebat, cum esset. aliud. simulatum aliud actum. — [Probably 
Aquillius, as praetor, first granted 8 right of action or a defensive plea on 
the ground of fraud, though not coming under any formula previously 
recognized. In the later consolidated edict, as quoted in the Digest 1v 3, 
an action de dolo malo was granted when fraud was alleged &nd no other 
action was available (quae dolo malo facta esse dicentur, si de his alia actio 
non erit et justa, causa, esse videbitur, judicium dabo).  R.] 

familiaris noster: he was a pupil of Q. Mucius along with Balbus, as 
well as a friend of Cicero's, 

protulit: published as an edict in the A/lbum Praetoris, stating the 
grounds of actions and the mode of procedure. 

teneri: *to be proved! (clenched); used here of the charge, as in 
Cluent. 195 nec ullo argumento Cluentianae pecuniae crimen. tenebitur, 
2 Verr. v 101 certis testibus istius audacia tenebatur (this use is not noticed 
in Lexx.); but more frequently of the person convicted of a crime; e.g. 
tenetur. furti. 

$75. sementim: cf. Att. ΙΧ 8 sem. proscriptionis, and the proverb 
Orat. 11 261 μέ sementem feceris ita metes. [Amm. xxxi 2. 1 sem. ez. 
J. E. B. M.] 

malitia: cf. Off. τι 10 versutos homines et callidos admirantes malitiam 
sapientiam judicant ; 111 71 quocirca, astutiae tollendae sunt eaque malitia, 
quae vult ila, quidem, videri se esse prudentiam, sed. abest ab ea. distatque 
plurimum ; Tusc. 1v 34 virtutis contraria est eitiositas—sic enim, malo quam 
salitam appellare eam quam. Graeci κακίαν appellant, nam malitia certi 
cujusdam vitii nomen est, vitiomtas omnium, also Fin. 111 39, 40, Leg. 1 49. 


160 BOOK III CH. XXX $75. 


utinam—trabes: the opening lines of Ennius' Medea, cited also in 
Herenn. 11 22 $ 84, Cael. 18 (referring to the evil arising from the passion 
of Clodia for his client), Znvent. 1 91, T'op. 61, Fin. 1 5, Fat. 35 (where he 
continues /icwit vel altius * Utinam mne in. Pelio nata, ulla umquam esset 
arbor', etiam. supra * Utinam ne esset. mons ullus Pelius?, similiterque 
superiora repetentem regredi infinite licet). 

caesa accedisset— trabes: the Mss have the Pl but most editors 
follow the reading given in Varro Z. L. σαὶ 33 (who adds sie dictum est a 
quibusdam, ut una, canes, una trabes), and Priscian vir 8. For the use of 
accid. cf. Varr. ap. Non. p. 494 trabs in. humum accidens frangit ramos 
cadens. 
. bonitatem: *given for purposes of deception not of upright dealing. 
The word has two shades of meaning, like our * goodness', (1) amiability, 
(2) honesty ; of which latter we have an example in Off. 111 77 cum fidem 
alicujus bonitatemque laudant, * dignum essa? aiunt * quicum $n. tenebris 
mices'. Cicero speaking in his own person takes the opposite and truer 
view of the relation between virtue and rehàson; Off. 150 (in the case of 
beasts) justitiam, aequitatem, bonitatem non, dicimus ; sunt enim rationis et 
orationis expertes. 


Da(6) You say t ἐδ all man's fault for misusing his veason', 
but sohat are we to think of a, Beng who deliberately endowed him wt 
α faculty, which he knew would be productive of more harm than good? 
88 76—78. 


Ch. xxx1$ 76. sed urgetis: cf. above ch. xxvm. 

hominum culpam: cf. Odyss. 1 32 d πόποι, οἷον δή vv θεοὺς βροτοὶ αἰτιό- 
errat, ἐξ ἡμῶν γάρ φασι κάκ᾽ ἔμμεναι" οἱ δὲ καὶ αὐτοὶ σφῆσιν ἀτασθαλίῃσιν 
ὑπὲρ μόρον ἄλγε᾽ ἔχουσιν, Plato Hep. X 617 αἰτία ἕλομένου, θεὸς ἀναίτιος, 
Chrysipp. ap. Gell. vi 2 ὃ 12 διὸ καὶ ὑπὸ τῶν Πυθαγορείων εἴρηται" γνώσει δ᾽ 
ἀνθρώπους αὐθαίρετα πήματ᾽ ἔχοντας, ὡς τῶν βλαβῶν ἑκάστοις παρ᾽ αὐτοῖς (should 
this be αὐτούς, *all along of themselves! 1) γινομένων καὶ καθ᾽ ὁρμὴν αὐτῶν 
ἁμαρτανόντων τε καὶ βλαπτομένων καὶ κατὰ τὴν αὐτῶν διάνοιαν καὶ θέσιν, Senec, 
N.Q. v 18 $ 5 non ideo non sunt ista, matura. bona, si vitio male. uten- 
tium nocent, ib. ὃ 13 non queri possumus de auctore nostri deo, δἰ beneficia 
ejus corrupimus et, ut essent contraria, effecimus, ib. ὃ 15 niAil invenies tam 
manifestae utilitatis, quod. mon in contrarium transeat culpa, Aug. C. D. 
XXII 1, Zeller 1v p. 175. 

ut si: therein behaving as if'. This is part of Cotta's reply ; *you 
say it is all the fault, not of the Divine operator, but of the human material 
operated upon ; which is just as if the physician or pilot were to plead the 
severity of the disease or the storm as an excuse for their inefficiency '. 

medicus : cf. above ὃ 15 and r1 12, where the same illustration is used 
in reference to the science of divination. 


BOOK III CH. XXXI $76. 161 


etsei—liberius: *though such & comparison is absurd, lit. though 
these are mere men—still even as such they act absurdly; for who would 
have employed them, if it were not for the difficulties to be overcome 1— 
&nd we may speak more freely (we have no similar weaknesses to allow 
for) in pleading against God, since he cannot shelter himself under the 
excuse of ignorance or inability. 'lThe form of the sentence is altered 
owing to the parenthesis; we should have expected deus falls non potest or 
something of the sort. For the argument see below $ 90. 

homunculi: cf. Acad. τι 134 deus dle, quv niil censuit deesse virtuti, 
homuncio hic, N. D. 1 193 ut homunculi similem deum fingeret. 

ais : addressing the Deity, cf. Acad. τι 80. 

dedisses : * you ought to have given it'. This is an instance of what 
is known as the Jussive use of the Subjunctive, thus defined by Madv. 
$ 351 a 4, *in the imperfect and pluperfect the subjunctive is used to ex- 
press advice or command, imperatively, of à thing which ought to have 
been done, in opposition to 84. previous intimation of what actually was 
done"; see also his n. on 7n. 11 35, Zumpt ὃ 529 n., Kennedy p. 340, Roby 
$ 1604, Draeg. $$ 148, 149, Nügelsb. p. 267, Allen, Wyttenbach and Lesca- 
loperius on this passage; and compare Q. Fat. x11 4 aiunt nonnulli...me 
oportuisse accusare. 718 ergo judicibus committerem ?.. non existimo te putare 
τὰ mali suscipiendum, fuisse,  Alterutrum, inquit idem Sallustius, defendisses 
(which Manutius calls elegans et antiqua locutio pro eo quod. vulgo dicunt, 
defendere debebas) ; Off. τι 88 male Curio, cum causam aequam esse dicebat, ' 
semper addebat * vincat utilitas). — Potius doceret non esse aequam quia, non 
esset. utilis rei. publicae, quam, cum utilem non esse diceret, esse aequam 
fateretur, where Holden calls doceret *a past imperative; Orat. 1 167 quod 
cum impetrasset, causa, caderet, οὗ which Wilkins says *a kind of past 
imperative *he ought to have lost his case!" (the jussive force is not' 
however absolutely required here); PAWpp. τι 86 misericordiam captabas 
...quid petens? wt servires ? tib uni peteres, qui ita, à puero vixeras...ut 
face servires (where Mayor refers to Halm on Sw/a 25, Wagner on 
Virg. Aen. 1v 679, Naeke on Valer. Cato p. 161); Philipp. 11 75 quem erat 
aequissimum contra Cn. Pompeu liberos pugnare? quem? an cum tu... 
convomeres, Dolabella. pro te diémicaret? * was he to be fighting for you? Sest. 
45 restitisses, oppugnasses, mortem, pugnans oppetisses, Where Halm's note is 
dictum pro * resistere debutsti? ; ib. 54 si meis incommodis laetabantur, urbis 
tamen periculo commoverentur ;. Fín. 1v 57 saltem aliquid de pondere 
detraxisset et. paulo minoris aestumavisset θα; Itosc. Am. 12 diligentius 
venisses, which Halm renders * háttest kommen sollen?; Verr. 111 19 Vocon?a : 
lex te videlicet delectabat ; imitatus esses zilum. ipsum C. Voconium ; ib. v 
59 quo tempore...etiam ai precario essent rogandi, tamen, ab «is impetraretur 
(- impetrari debebat Halm, who is however mistaken, as Draeger has 
pointed out, in comparing $$ 150 permoverem, 171 commoverentur, where 
the ordinary force of the Subj. gives ἃ satisfactory meaning); AKabir. Post. 
29 moreretur, inquies; Liv. XLv 97 ὃ 8 non triumphum impedire debuit. ..sed 


M. C. IIL ͵ 11 


162 BOOK III CH. XXXI 8 70. 


postero die nomen deferret. Other exx. may be found in the books referred 
to; I wil here only add for the negative sentence, Verr. πὶ 195 qwid 
facere debuisti ἢ... «δἰ, ut ambitiosi homines,...ex senatus aestimatione solviases : 
8in, ut plerique faciunt...ne emisses ; Att. 11 1 ὃ 3 aut ne poposcisses, Plaut. 
Poen. τ 5. 22 vel tu na faceres tale in adulescentia ; Trinumm. 134 non ego 
Vli argentum redderem ? non redderes, where Brix says 'non stati ne, so 
dass die Antwort, der Frage eng angepasst, wie ein Echo zurücktónt ᾿. 
[So we find both no» and ne after utinam, cf. Att. ix 9 ὃ 3 utinam sus- 
ceptus non essem aut me quid ex eadem matre postea matum esset.] A 
comparison of these passages shows plainly that the Subjunctive may 
have the force of debebat. 'This use has been generally connected with 
the Imperative force of the Subj., thus accounting for the employment 
of ne for non, but such an explanation has been challenged of late 
by two distinguished Cambridge scholars on the ground that “ἃ past 
imperative is an inconceivable thing' I presume that those who used 
the phrase * past imperative', simply meant that the Subjunctive in this 
use stands to the Imperative, as the phrase *you should not have 
done that! stands to the phrase *you should not do that. Whether we 
choose to speak of these as different tenses of the Imperative, is a verbal 
question of no great importance: if we confine the Imperative to 
commands which are capable of fulfilinent, of course we must select 
another name. "The alternative explanation offered by Mr Reid (Sul/a 
$ 25 p. 96) is as follows : ** 80-called *jussive subjunctives' are merely parts 
of elliptic conditional propositions" ; * the fact that »e occurs with some 
of these subjunctives has led some scholars to regard them as conveying 
commands or prohibitions put in past tenses, because the circumstances 
to which they might have applied are past...but ne is merely equivalent to 
^on, as ne often was in early Latin". Mr Reid is commenting here on the 
words ac si, judices, ceteris patriciis me et vos peregrinos videri oporteret, a 
Torquato tamen hoc vitium sileretur...est enim municipalis, which I under- 
stand to mean whatever right other patricians might have to dub us 
foreigners, Torquatus at least ought to have kept silence on this defect in 
our citizenship, being, as he is, himself connected with ἃ mun?ctpium only. 
Mr Reid's note is * editors explain sleretur as equivalent to sueri debebat, 
but the subjunctive in Latin has no such force ?...** seretur is not the true 
&podosis to the protasis δὲ oporteret, but is rather the apodosis to a 
suppressed protasis such as si caperet. So with Virgil's famous words a£ tw 
dictis, Albane, maneres?, I confess I cannot quite make out what is meant 
by this; but we may compare another note by the same scholar on Acad. 
Ir 53 p. 169 ed. 1 dud attendimus in. hoc omni genere quam 1nconstanter 
loquamur ? non enim proferremus vino aut somno oppressos, rendered in hia 
iranslation p. 52 *are we aware how inconsistent is our talk concerning 
this entire class of arguments?! If we were, we should not quote men 
overpowered by wine or sleep &c.' That is to say, it is an instance of an 
ordinary hypothetical sentence, δὲ attenderemus being naturally understood 


BOOK III CH. XXXI S 70. 163 


from what precedes. Butin his note Mr Reid says *this must apparently 
be added to the exx. of thesubj. used to denute non id quod. fieret factumve 
esset, sed quod fieri debuerit. ΑΒ such passages are often misunderstood, 
I note that they can be most rationally explained as elliptic constructions 
in which ἃ condition is expressed without its consequence, 76 have an, 
exact parallel] in English ; e.g. £u dictis, Albane, maneres may fairly be 
translated *hadst thou but kept to thy word'. Here the condition 'if 
thou hadst kept' stands without the consequence *thou wouldest not have 
died'". It is to be noted that in his comments on these two passages 
Mr Reid gives inconsistent explanations of the quotation from Virgil : in 
the one place speaking of the protasis being understood (I suppose, * if you 
had known it beforehand, you would have kept to your word"), in the 
other, of the apodosis Probably we are to understand that he would 
make two classes of jussive subjunctives, those in which the apodosis, and 
those in which the protasis is to be supplied, and that he would distribute 
the cases under either head as he found it easiest to supply one or the 
other. Mr Nixon (J. of. PAil. vol. vit p. 57) says *itis not denied that 
there is an important class of so-called * jussive ' subjunctives, but of these 
those with ne are intelligible imperatives (ne poposcisses) [on ἃ subsequent 
page this concession is withdrawn], those with »on can always be ex- 
plained as hypothetical with or without protasis suppressed ". It appears 
then that there are three points for consideration : (1) is ne to be regarded 
merely as equivalent to non ? (2) is it the fact that the Latin Subjunctive 
cannot mean *ought'? (3) is it possible to explain all *jussives! as parta of 
elliptic conditional propositions ? As to (1), no doubt there are compounds 
and phrases such as nefas, nequaquam, in which ne retains its old simple 
force, but I think we may safely assume that if ne continued to be used with 
some one particular construction, however much the words were varied, it 
must have been because it was felt that there was something in that construc- 
tion which suited the later specialized use of ne. And whether, or not, we 
employ the phrase *past imperative? it cannot be denied that the use of 
ne in such & phrase as ne poposcisses approaches more or less nearly to the 
use of ne to express a wish (as in di ne dedissent above ὃ 75), or a command. 
(2) It appears to me that the feeling of the Latin writers as to the meaning 
of the Jussive Subj. is sufficiently shown, by its being frequently opposed 
to debeo and similar words, cf. the instances cited above from Q. Fr. 111 4, 
Philipp. τι 75, Liv. xv 37, Verr. πὶ 195, Sulla 25, Fin. τι 35 si eam quam 
Aristippus (voluptatem dixisset), «dem. tenere debuit ultimum bonorum ; sin 
eam quam Hieronymus, fecisset, &c., where Madvig says «d est, facere debuit ; 
also that we find the same meaning in other uses of the Subj. esp. in what 
is known as the * Deliberative? use, with which the Jussive is coupled in 
T'rin. 134, cf. Merc. 633 quid ego facerem ? CB. quid tu faceres, men! rogas? 
requaereres, rogitares quis esset, ''er. Hec. 3541 non visam uxorem Pamphili ? 
...Me millas quidem visendi causa quemquam. Again does not the fact 
that, in conditional sentences (in the secondary as well as in the primary 


11—2 


164 BOOK III CH. XXXI $76. 


tenses), verbs such as possum, debeo, oportet are used in the Indicative 
in the apodosis, where the Subj. is used in the protasis, does not this indi- 
cate that these quasi-auxiliary verbs were felt to take the place of the 
Subjunctive mood ; in other words that the force of the Subj. was felt 
io be expressed by these auxiliaries ? see Boetticher's Lez. Tac. p. 106 
(on the pregnant force of the Conjunctive) and Nügelsb. p. 267. Lastly, 
is it true that this Jussive force is confined to conditional or quasi-con- 
ditional sentences, as asserted by Mr Reid and Mr Nixon and apparently 
by Madv. PFYn. τι 35 (where he speaks of it as a particular use of the 
conjunctive quod. post condicionem, sive ea, verbis expressa, est. sive intellegi- 
tur, ponitur ad. significandum id. quod. fieri debuerit) 1f we are right in 
connecting this use with the Deliberative and Optative uses, there seems 
no a priori reason for limiting it to the conditional sentence, and certainly 
there is nothing to suggest it a posteriori. It would αὖ any rate require 
a remarkable power of special pleading to explain as conditional sentences 
all the exx. cited above. Even, if we should allow that the Jussive origi- 
naled in an ejaculatory hypothesis, yet such an ejaculatory use is itself 
closely connected with the other recognized uses of the Subj., all springing 
from the root conception of the mood as expressive of thought in contrast to 
fact ; and in any case this particular use has outgrown its origin and estab- 
lished its right to be treated as an independent off-shoot of the root, just 
as much as the Imperative, Deliberative and Optative uses. 1 will only 
add that two other exx. of this use are generally cited from the 7). D., sump- 
sisses. tuo jure 180, and quid enim dedissent 111 71. I have not treated 
them as such myself, because I thought them capable of another explana- 
tion, but I am far from denying that Cicero and his readers may very 
probably have understood them with what we know as a *jussive' force. 
[I think those who object to the so-called jussive use of the subjunctive 
have failed to see that the ground of objection is applicable to à number of 
other uses which no one could think of disputing.  Faciat, ne faciat, 
ne feceris in the usual imperative meaning : faciat, fecerit, fecisset in the 
concessive uses; moriar, morerer in optative uses; quid agam? quid 
agerem ? in so-called dubitative uses; the whole class of subjunctives of 
purpose (as distinguished from subjunctives of result) including suoh uses 
as mitto ut (or qui) faciat, postulo faciat, censeo facias, &c., all exhibit 
a jussive meaning (8ee my Grammar ch. xx1), and I can see no reason in 
objecting to treat as such the verbs in A? tw dictis, Albane, maneres / or in 
Quid tibi cum pelago? terra contenta fuisses (Ov. Am. τπ 8. 49). But 
neither could I assert that here, as elsewhere, there are not more ways 
than one of taking particular expressions. The original subjective force of 
the subjunctive mood was gradually specialised in various directions, one 
phrase or class of phrases being developed by analogy to some other. 
Whether this jussive use was developed from the protasis of ἃ conditional 
sentence by suppressing the apodosis, or from the apodosis by suppressing 
the protasis, is impossible to say. It may well have been a collateral to, 


BOOK III CH. XXXI 8 76. 165 


not a descendant of, either. Grammatical as well as lexicographical deve- 
lopments are often curiously restricted to particular phrases or classes of 
expression. And what would be unintelligible or unbearable in ordinary 
writing or speaking may be boldly and judiciously ventured on when the 
emotions or imagination are excited; just as on the other hand the 
familiarities of conversation assisted by looks and gestures render possible 
many turns of language which would fail in different circumstances. AÀ 
writer in quiet, unimpassioned prose would scarcely use maneres for 
manere debebas, if he wished to be quickly and certainly apprehended ; 
but that is no objection to such a use by Vergil, who was continually - 
making experiments. R.] 

ubi igitur locus: the igtur refers to the general argument, not to the 
immediately preceding clause: ' you say, the fact that men misuse their 
reason, is not inconsistent with benevolent intention on the part of the 
Gods who bestowed reason on man, any more than an heir's misuse of a 
legacy is inconsistent with benevolence on the part of the testator: where 
then is there room for mistake on the part of the Gods? the testator may 
be deceived in his expectations, but God cannot be deceived'. On patri- 
monia see above ὃ 70. 

an ut Sol: abbreviated for an falli potuit, ut Sol fallebatur ἢ 

Phaethontem : see the story in Ovid Met. bk. ri, and compare Off. 11 
94 Sol Phaethonti fiio... facturum se esse dixit quicquid optasset. | Optavit 
ut vn currum patris tolleretur : sublatus est ; atque 4s, antequam. constitit, 
ictu fulminis deflagravit. Quanto melius fuerat in hoc promissum patris non 
esse servatum, | Quid? quod Theseus exegit. promissum a. Neptuno? | Cw 
cum tres optationes Neptunus dedisset, optavit (nteritum Hippolyti filii, cum 
ἐδ patri suspectus esset de noverca, ; quooptato impetrato Theseus in maximis 
fost. luctibus ; ib. 1 32, Δ). D. ru 45, and the Zzppolytus of Euripides. 

cum—perdidit, cum—habuisset: combination of Temporal and 
Causal uses, fat the time when Th. caused his son's death, owing to the 
power received from Neptune". 

$77. di poetici: see above on 1 61, and compare Aug. C. D. 1v 27, 
VI 5 foll. 

Scissent: Quintilian (1 6 ὃ 17) speaks of the form scivisse as unusual ; 
and so Cic. Orat. 157 (in regard to nosse and novisse) quasi vero nesciamus 
in. hoc genere et plenum verbum recte dici et ymminutum usitate. 

si verum est: Ba. after Madv. reads esset on account of the following 
praestaret, but. the anacoluthon is easily explained by the length of the 
sentence and by the change of tense in the repeated form of the protasis 
(at essent discessuri). Moreover itis paralleled by the following sentence, 
si convertunt, non dari—melius fuit. 

Aristo: cf. 137. - 

[audientibus: used substantively like déscens, Plin. Ep. r1 18 ὃ 8 n. 
'The technical term in the schools for ἃ disciple was auditor ἀκουστής, see 
Juv. 11. J.E.B.M] 


LI 


166 BOOK III CH. XXXI 8 77. 


asotos ex Aristippi: this saying is attributed to Zeno by Antigonus 
Carystius ap. Athen. xii 19 p. 866. [Asotus is also cited from Fin., asotia 
from Gell.; add for latter Macrob. Sat. γι 4 ὃ 22. J. E. B. M.] 

si qui audierunt—interpretarentur: bracketed by Ba. after Madv. 
(1) on account of the tautology, (2) because of the distance separating 
prorsus from praestaret. But as regards (2) we have an example of prorsus 
heading the clause, at some distance from its verb, in Rosc. Am. 59 prorsus 
«£ vestro consessu et hoc conventu pro summa, solitudine abuteretur ; and for 
the repetition of the protasis Sch. refers to Madv. himself on Fia. 1 7. 

philosophos: this emendation by Lambinus is evidently right. It 
is not the interest of philosophers, but the abstract better, which is in 
question. "The Dat. of M88 would be suggested by the other meaning of 
praestaret and the following tis. 

qui se audissent: for the use of the Reflexive in reference to a 
remoter subject, see Index. 

$78. si convertunt, melius fuit: 'if as ἃ fact they do now abuse 
it, it would have been originally better not to give it'. The mood and 
tense here are in favour of the reading si est verum above. 

ut si medicus: see above $ 69. 

meracius: used metaphorically by Cic. AE. P. 1 66 nimis meracam 
libertatem hauserit. [The comparative is also found in Aug. C. D. 1 30. 
J. E. B. M.] 

Vestra: “οὗ you Stoics!, cf. 1 50 Balbe soletis. 

utinam quidem: cf. Sulla 54 utinam quidem—satisfacere posset ; Nepos 
Eum. 11 ὃ 6 utinam quidem stud. evenisset ; and for the elliptical use Aft. 
ΧΙΠ 48 quod utinam, derum utinam / tuo tamen commodo ; Orat. 11 361 
habetis sermonem hominis, uténam non impudentis. [Plin. Ep. v 8 ὃ 7 potes 
Utinam. J. E. B. M.] 

quanti ejus nomen : “ΠΟῪ highly you esteem her name' (providentia, 
which excludes the possibility of ignorance). 


Db. Zf lack of wisdom 1s the greatest of evils and all. men lack 
wisdom, how can ἐξ be said, that man ἐδ specially favoured by Heaven? 
879. 


Ch. xxxi ὃ 79. stultitia—malum: see 1 23 n. So even Epicurus 
nemo stultus non miser Fin. 1 59, and more strongly 7'usc. 11 17. 

et fortunae et corporis: on this classification see Fn. 111 43 cum tria 
genera bonorum sint, quae sententia est. Peripateticorum ; Tusc. v 85 tria 
genera, bonorum, maxima animi, secunda corporis, externa tertia, ut Peripa- 
tetici, nec multo veteres Academici secus ; Tusc. v 22 mihi quidem non vide- 
batur quisquam esse beatus posse, cum. in malis esset; in. malis autem 
sapientem, esse posse, δὲ essent ulla corporis aut fortunae mala ; ib. ὃ 23 cum 
vero iria, genera, malorum esse dicant, qui duorum generum malis omnibus 
urgeatur, ut omnia, adversa, eint. in. fortuna, omnibus oppressum corpua et 


BOOK III CH. ΧΧΧΠ 8 79. 167 


confectum, doloribus, huic paulumne ad. beatam vitam deesse dicemus? and 
$ 25. Aristotle gives the same classification and speaks of it as ancient 
and accepted by:philosophers, £tÀ. I 8 νενεμημένων τῶν ἀγαθῶν τριχῇ καὶ 
τῶν μὲν ἐκτὸς λεγομένων τῶν δὲ περὶ ψυχὴν kal σώμα, rà περὶ ψυχὴν κυριώτατα 
λέγομεν καὶ μάλιστα ἀγαθά, cf. Reid Acad. 1 19. 

sapientiam nemo assequitur: 780. ID 51 $n quo ve-o erii perfecta 
sapientia, quem adhuc nos quidem vidimus neminem, sed. philosophorum 
sententiis, qualis hic futurus sit, δὲ modo aliquando fuerit, exponitur ; Off. 
III 16 nec vero cum duo Decii aut duo Scipiones, fortes viri, commemorantur, 
aut cum Fabricius justus nominatur, aut ab illis fortitudinis aut αὖ hoc 
Justitiae, tamquam a sapiente, petitur exemplum: nemo enim. horum sic 
sapiens, ut sapientem volumus intellegi, nec ii qui sapventes habiti et nominati, 
Αἴ. Cato et C. Laelius, sapientes fuerunt ; ne dli quidem septem, sed. ex 
mediorum officiorum frequentia similitudinem quandam gerebant speciemque 
sapientium ; Div. 11 61 δὲ quod raro fit τὰ portentum putandum est, sapien- 
tem, esse portentum, est: saepius enim mulam peperisse arbitror quam. sa- 
gentem fuisse, Hirzel Unters. z. Cic. 11 pt. 1 pp. 279 foll. The inconsistency 
between the Stoic view of human life and the belief in providence is 
noticed by Plutarch St. Hep. c. 31 (Chrysippus affirms) μαίνεσθαι πάντας... 
ἐπ᾽ ἄκρον ἥκειν δυστυχίας, κακοδαιμονίας ἁπάσης, εἶτα προνοίᾳ θεῶν διακεῖσθαι 
τὰ καθ᾽ ἡμᾶς οὕτως ἀθλίως πράττοντας. * What worse could happen to us if 
it were the aim of the Gods to do us all possible evil 1᾽ 

in summis malis: such was the original teaching of the Stoics, but 
the later development of Stoicism took a less pessimistic view of humanity, 
recognizing an intermediate state, προκοπή 'progress', between folly and 
wisdom, and intermediate duties, μέσα καθήκοντα * media officia. We read 
that Chrysippus distinguished three degrees of Progress (Zeller rm 1, 
p. 270 n.) and that Posidonius spoke of Socrates, Diogenes and Antisthenes 
a8 being only ἐν προκοπῇ (Diog. L. v11 91). 

quibus congultum dicitis: for omission of esse cf. $ 26 aedificatum n. 


Do. Jf God really cared for men, he ougM to have made all men 
good, or a£ least to have rewarded the good and punished the bad. 
&$ 79—895. 

Telamo: the reference is to the so-named tragedy of Ennius, cited in 
Div. 11 104 Ennius, qui magno plausu loquitur assentiente populo * Ego deum 
genus esse semper dixi et dicam caelitum, sed eos von curare opinor, quid 
agat humanum genus. ΕἾ quidem, cur sic opinetur, rationem subjicit ; sed 
nii est necesse dicere quae sequuntur. 'The line alluded to is that here 
quoted, which is also referred to in Div. 1 132. Telamon is bewailing the 
death of Ajax, caused, as he believes, by the malice of his enemies and the 
ireachery of 'lTeucer. Cf. Attius l 142 Ribb. jam jam neque regunt di 
neque profecto deum summus rex omnibus curat. 

cur neglegant: brachylogy for cur neglegere putandi sint, see n. on 
iir 70 idcirco consuluit and Index. 


168 BOOK III CH. XXXII $79. 


nam sií—abest: trochaic tetrameter catalectic. For the thought 
compare the epigram marmoreo Licinus tumulo jacet, at Cato parvo, Pom- 
peius mullo, quis putet esse deos? and the famous lines of Claudian ( uf. 1 
12) sed cum res hominum tanta caligine volvi aspicerem laetosque diu florere 
nocentes, vevarique pios, rursus labefacta cadebat religio foll, also Pe. 73, 
Job 91, Nügelsb. NN. Theol. ch. 1 pp. 40—59, Aristo ap. Theophilus .Auto£. 
III p. 121 C., Seneca Provid. 111 4 Fortuna rectissimum quemque aggreditur 
adversus quem vim suam intendat ; ib. ὃ 3 nihil mihi videtur infelicius eo 
cui nili mali accidit ; Sext. Emp. P. H. πὶ 9—12. 

omnes bonos efficere: the difficulty here stated is thus met by "Theodore 
of Mopsuestia (Labbe Concil. v p. 449) * Because God knew it to be useful 
for us or rather for all rational creatures that first there should be an 
entrance of evils and of what is worse; but that afterwards these should 
be destroyed and better things be introduced ; therefore God divided the 
creation into two states, the present and the future, in the latter indeed 
intending to lead all to immortality and immutability, but in the present 
letting us fall into death and mutability...For otherwise, not knowing the 
experience of evils, we could not have gained the knowledge of those good 
things" cited by Owen Introd. to Dogm. Theol. p. 214. Similar answers 
were made by the Stoics, see my Anc. PAZ. p. 163, Zeller 111 1 p. 175, Plut. 
Mor. p. 1067. 


Dc. (1). On the contrary we see virtue constantly followed ὃν 
adversity. ὃ. 80. 


$80. Scipiones: the brothers P. and Cn. defeated and slain in Spain 
in the year B.c. 212. P. was consul in 218 and, after missing Hannibal in 
Gaul, had sent on his army to Spain under the command of his brother. 
Arnold says of this resolution that it *appears to shew that he possessed 
ihe highest qualities of a general, which involve the wisdom of ἃ statesman 
no less than of a soldier...If the Carthaginians were suffered to consolidate 
their dominion in Spain, and were to avail themselves of its immense 
resources, not in money only, but in men, the hardiest and steadiest of 
barbarians and, under the training of such generals as Hannibal and his 
brother, equal to the best soldiers in the world, the Romans would hardly 
have been able to maintain the contest. Had not P. Scipio despatched his 
army to Spain at this critical moment, instead of carrying it home to Italy, 
his son in all probability would never have won the battle of Zama'. Cicero 
often mentions the two brothers as patterns of patriotic devotion, e.g. Cato 
76 duos Scipiones qui iter Poenis vel corporibus suis obstruere voluerunt ; 
Off. 111 16 cited above on sapientiam nemo assequitur ; called duo fulmina 
nostri imperi (Balb. 34), duo propugnacula belli. Punici (Parad. 1 19) ; cf. 
T'usc. 1 89, R. P. 11. 

Maximus: Q. Fabius surnamed Cunctator (above r1 61). "The death 
of his son is mentioned Cato 19 multa in eo viro praeclara cognovi sed nihil 
admirabilius quam quo modo ille mortem filii tulit, clari viri et consularis. 


BOOK III CH. XXXII S 80. 169 


Est in manibus laudatio, quam cum legimus, quem philosophum mon. con- 
temnimus ? also 'usc. τι '70. 

Marcellum : he fell à& Venusia n.c. 208, see on 11 61 Virtutis. 

Paulum : his death is mentioned along with that of Marcellus Cao '/5, 
with that of the Scipios ib. 82, and 7'usc. 1 89, see Div. 11 71. 

Reguli: M. Atilius Reg. is the stock example of ἃ good man struggling 
with adversity, Z'usc. v 14 prudentia ipsa hoc videt non omnes bonos esse 
etiam beatos, multaque de M. Atilio...recordatur ; on the other hand 7n. 11 
65 *' virtue declares that Regulus cum suu voluntate, nulla vi coactus praeter 
Jidem quam dederat hosti, ex patria Karthaginem, revertisset, tum ipsum, 
cum, vigiliis et fome cruciaretur, was more blest than the happy man of the 
Epicureans*. 

domestici parietes: 5.c. 129 he was found dead in his bed aged 56, 
see &bove II 14, Milo 16 quantum luctum in hae urbe fuisse a patribus nostris 
accepimus, cum. P. Africano domi suae qwuiescenti illa, nocturna, vis. esset 
Viata/ where the Scholiast says hic cum Latinorum causam, societatis jure 
conira, C. Gracchum triumvirum, ejusque collegas perseveranter defensurus 
esset, ne ager ipsorum, divideretur, repentina, morte domi suae interceptus est, 
non sine infamia, et ipsius C. Gracchi et wzoris suae Semproniae ;; R. P. vi 
12 δὲ impias propinquorum manus effugeris. Carbo is named as the 
murderer in Q. Fr. 11 3$ 3 Pompeius dixit aperte se munitiorem ad custodien- 
dam vitam suam fore, quam Africanus fuisset, quem C. Carbo interemisset, 
Fam. 1x 21 $ 3, Or. 11 170 ; but nothing was ever proved. 

Rutilius Eufus, à friend of Panaetius and Posidonius, served under 
Scipio in the Numantine war and was /egatus in Asia under Mucius 
Scaevola the pontifex, about B.c. 98. By his honesty in repressing ex- 
tortion he incurred the illwill of the publicani, and was condemned on 
his return to Rome on a false charge de repetundis. He is always spoken 
of as ἃ noble representative of the Roman Stoics, cf. Scaur. 12 P. Rutilio 
damnato nemo tam innocens videbatur wt mon timeret. judicia, quae tuno 
genes equestrem, ordinem. erant ; Or. Y 229 cum esset ille vir exemplum nno- 
centiae, cumque illo nemo meque ?ntegrior esset «n, civitate neque sanctior, non 
modo supplerv judicibus esse moluit, sed. ne ornatius quidem aut liberius 
causam dici suam, quam simplex ratio veritatis ferebat (*like Socrates!, as 
he goes on to say ὃ 231) ; Cotta, who was his sister's son (Att. x11 20, Sen. 
Cons. ad. Helv. 16), spoke in his defence; see also Piso 95 major mihi judi- 
cum et rei publicae poena illo, visa, est quam Rutilii, Seneca Provid. 3, Consol. 
ad Marc. 22, Minuc. F. 5. Seneca joins him with Socrates and Cato as 
one of those who levi temporis impensa, invenerunt quo modo aeterni fierent 
et ad immortalitatem moriendo venerunt, | Cicero tells us that his dialogue 
de R. P. is ἃ report of what he had himself heard from Rut. when he was 
in exile at Smyrna, cf. Roby Zntrod. to Digest p. ci. 

Bodalis meus: Cotta is said to be Drusi maxime familiaris Or. 1 25. 
'They were both pon£ifices, though not at the same time, Drusus having 
been murdered in 91 5.c., and Cotta being made pontifex in 82. 


170 BOOK 1Π CH. XXxII ἃ 80. 


Drusus: cf. Mo 16 domi suae nobilissimus vir, senatus propugnator 
atque illis quidem temporibus paene patronus, trib. pl. M. Drusus occisus est ; 
Herenn. 1v 22 ὃ 31 tuus, O Druse, sanguis domesticos parietes et. vultum 
parentis adspersit ; Vol. 1 p. xl, Wilkins Ora£. 1 Introd. p. 6. No attempt 
was made to discover who had committed the murder : Cicero (below 8 81) 
charges Varius with it. 'The reforms proposed by Drusus were (1) the 
transference of judicial functions from the equites to the Senate enlarged by 
the addition of 300 equites ; (2) a special commission for the purpose of trying 
any juryman who should be guilty of receiving bribes; (3) distribution of 
grain to the citizens on & larger scale; (4) colonization of the state domain ; 
(5) extension of the franchise to the Italians. See below on Varius. 

gimulacrum Vestae: compare, what is to my mind the most beautiful 
&nd touching passage in all the works of Cicero, if not in the whole of 
Latin literature, when we remember the fate of the writer himself, Orat. 
II 1—14. Cicero is there speaking of Crassus as saved by his early 
death from beholding the evils impending on his friends and on his 
country : among other things * he did not see the image of Vesta sprinkled 
with the blood of his colleague, the pontifex Mucius Scaevola'. "This 
Scaevola is son of P. Mucius Sc. mentioned above 1 115, nr 5. He is 
always spoken of with the utmost reverence and affection by Cic, who 
studied law under him, after the death of his earlier tutor, Q. Mucius Sc. 
ihe Augur. Thus in Zac. 1 he calls him unum nostrae civitatis et ingenio 
et justitia. praestantissimum. The thought of Scaevola's end was often 
before the mind of Cic. in the later Civil war, see Af. Ix 12 (orqueor 
infeliv, ut jam illum. Mucianum exoptem ; ib. 15 nih ezpedio, nin aut 
ab hoc (by ἃ new Marius) tamquam Q. Mucius, aut ab ilo (by ἃ 
new Sulla) tamquam  L. Scipio. *' At the funeral of C. Marius, B.c. 86, 
C. Flavius Fimbria, one of his violent adherentae, endeavoured to have 
Seaevola assassinated. He was wounded, but not fatally; whereupon 
Fimbria gave him notice of trial, and the charge being asked declared that 
it was for having only half received the thrust of the dagger (Jtosc. Am. 33). 
Four years later the Marians effected their object. In B.c. 82 Damasippus, 
on instructions from the younger Marius, then shut up in Praeneste by 
Sulla, attacked and killed Scaevola before the statue of Vesta" (which 
Btood in the vestibule of the famous circular temple of Vesta, see Burn 
Rome p. 102 folL), **or as some say in or near the Curia Hostilia" (Roby 
Digest p. cv foll.). 

ἃ Cinna: the orator Antonius and Catulus were among the victims in 
the massacre which followed the return of the elder Marius to Rome, 
B.C. 87, after Sulla's departure for Greece, see 7'usc. v 55 Cinna collegae sui, 
consulis Cn. Octavi, praecidi caput jussit, P. Crass, L. Caesaris, nobilissi- 
morum hominum, quorum virtus fuerat domi militiaeque cognita, M. Antonii, 
omnium eloquentissimi, quos ego audierim, C. Caesaris, in quo mii videtur 
specimen fuisse humanitatis, salis, suavitatis, leporis foll., Cat. x11 24, Vell. 
Pat. 11 22, Aug. C. D. n1 27. 


BOOK Il CH. XXXII S 80. 171 


Marius: Cic. was proud of him as an Arpinate and novus homo, and 
often praises him in the highest terms, see Rabir. 27, Balb. 46, Verr. v 25, 
:Sest. 37, Parad, 16: he even wrote a poem on his achievements Leg. 12; 
in Tusc. v 56 however he speaks of his cruelty to Catulus as blotting out 
all his former glories. See on the latter I 79 n. 


Do. (2). V3$ce ἐδ in like manner rewarded by prosperity, a8 n the 
case of Lyrants, like Dionysius. 777 some come to a bad end at last, 
this $8 no equivalent for all the suffering they have caused. &S& 81—84. 


ὃ 81. dies deflciat: so Tusc. v 102 dies deficiat, si velim paupertatis 
causam, defendere, Cael. 29 dies jam me deficiat si coner expromere, Verr. 11 
52 nam me dies vos latera deficiant, si hoc nunc vociferari velim, Rosc. Am. 
89 tempus te citius quam oratio deficeret. 

crudelissimus Cinna regnavit: he was consul for four years together 
from B.c. 87 to 84; cf. Phihpp. x1 1 Cinna, Sulla, Caesar, hi tres post 
civitatem α L. Bruto liberatam plus potuerunt quam universa res publica ; 
and, for the phrase, Lael. 41 (of Tib. Gracchus) regnum occupare conatus 
est, vel. potius regnavit 18 quidem paucos menses ; so Clodius of Cic. himself 
(Att. xvi 10) quousque hunc regem feremus? cf. Sall fr. inc. 52 Kritz, 
tyrannumque et. Cinnam maxima voce appellans. Yn Phd. xi 1 Cicero, 
comparing Marius, Sulla and Cinna, makes cruelty the distinguishing 
characteristic of the last. 

dedit poenas: he was killed in & mutiny at Brundisium, whilst 
endeavouring to induce his soldiers to cross over to Greece against Sulla 
(Appian 8. C. 1 78, Liv. Ep. 83). 

Ch. xxxrr Varius: son of ἃ Spanish woman, and hence called 
Hybrida, offered himself as ἃ tool to the equi£es in their struggle against 
Drusus, and proposed a law de majestate in his tribuneship (B.c. 91) to punish 
all who had in any way encouraged the Soc to take up arms against 
: Rome; 8ee above Vol. rp. xl, τὶ ὃ 61. Cotta was among those who had to go 
into exile in consequence. Within two years from his tribuneship Varius 
was condemned on his own law and sent into exile (rut. 306). We are 
not informed as to the particulars of his death, nor are we elsewhere told 
of his poisoning Metellus, i.e. probably Numidicus, the conqueror of 
Jugurtha, who was recalled from exile in B.c. 99. 

importunissimus: the word is properly used, like émportuosus, of 8, 
coast which offers no hatbour, as in Ov. Met. xiv 481 quos communis hiemps 
importunusque Caphareus mersit aquis, cf, Plaut. T'rin. 11 3. 7 auae senectuti 
aeriorem hiemem parat, quom 1llam importunam tempestatem conciet : from 
this first sense flow three secondary senses (1) *unfavorable!, * unseason- 
&able*, *unsuitable', opposed to opportunus; (2) *storm-tost', *restless!, 
* troublesome' (hence our *importunate?) as in Hor. Epist. 1 18. 23 argenti 
sitis importuna ; Plaut. Asin. τ 1. 47 (uxorem) importunam atque incom- 
modam ; and (3) as here, * threatening', * dangerous,  pitiless?, *savage '. 


172 BOOK III CH. XXXIII $81. 


melius fuit: cf. bellwn erat 1 84 and Index under ' Indicative'. 

Dionysius: the Elder, tyrant of Syracuse between n.c. 405 and 368, see 
Grote's Greece Ch. 1xxxi to lxxxiii. 

$ 82. in ipso flore: here apparently used of place, answering to opulen- 
tissimae ciitatis before, rather than of time : the * prime of Greece! would 
have been ἃ century later. So ZL4gar. 32 possum totum...agrum Sabinum, 
Jlorem Italiae, proponere and Pil. n1 13 nec vero de virtute... provinciae 
Gallicae taceri potest ; est enim 1lle flos Italiae. — Pisistratus ruled Athens 
from 8.0. 560 to 527. 

Phalaris: tyrant of Agrigentum from about B.c. 560 to 540. "The 
story of the hollow bull of brass in which he burnt his victims is 
noticed by Pindar Py/^. 1 fin. The bull was afterwards taken to Carthage 
and then restored to Agrigentum by Scipio (Verr. 1v 73). According to 
Aristotle (Zhef. τὸ 20) Stesichorus endeavoured to warn the people of 
Himera against allowing Phalaris & body guard, by relating the fable of 
the horse and the stag. Heraclides Ponticus, the pupil of Aristotle, 
after mentioning the brazen bull and other instruments of torture used 
by Phalaris, adda ὅνπερ ὁ δῆμος ἐτιμωρήσατο ἐνέπρησε δὲ kai τὴν μητέρα xai 
τοὺς φίλους (Frag. Hist. τὶ p. 233), c£. Ovid 76. 439 utque ferox Phalaris, 
lingua prius ense resecta, more bovis Paphio clausus in aere gemas. 
Cicero calls him crudelissimus omnium tyrannus (Verr. 1.c.); cf. Off. 11 
26 Phalaris cujus est praeter ceteros nobilitata crudelitas, and Att. vri 
20 incertum | est. Phalarimne an  Pisistratum sit. vmnitaturus Caesar. (1.6, 
whether he will be mild or cruel). 

Apollodorus: tyrant of Cassandria, the ancient Potidaea, about B.c. 
280. "After gaining over his fellow-citizens by his profession of an ardent 
zeal for liberty, he seized the government with the help of ἃ band of con- 
spirators, whom he is said to have pledged in ἃ draught of human blood. 
It appears that his tyranny was at first exercised only at the expense of 
the rich and for the benefit of the poor. But it was maintained by a body- 
guard of Celta, who were the ready instruments of every cruelty ; and the 
possession of absolute power seems to have tempted him to the worst abuse 
of it" (Thirlwal. He was finally overthrown by Antigonus Gonatas, 
Plutarch mentions Áp. as an example of punishment inflicted by mental 
terrors and horrible dreams φασὶν 'Am. κατὰ τοὺς ὕπνους ὁρᾶν ἐκδερόμενον 
ἑαυτὸν ὑπὸ Σκυθῶν, εἶτα καθεψόμενον, τὴν δὲ καρδίαν ἐκ τοῦ λέβητος ὑποφθεγ- 
γομένην καὶ λέγουσαν, ᾿Ἐγώ σοι τούτων αἰτία᾽ καὶ πάλιν τὰς θυγάτερας διαπύρους 
καὶ φλεγομένας τοῖς σώμασι κύκλῳ περὶ αὐτὸν περιτρεχούσας.  Polyaenus Iv 
6 ὃ 18 calls him φονικώτατος καὶ ὠμότατος τυράννων, δηἃὰ his name is 
coupled with Phalaris by Polybius vrI 7, Ov. Pont. 11 9. 43, Sen. Benef. vix 
19 $ 5 quid, si non tantum malus factus est, sed. ferus, sed. inmanis, qualis 
Apollodorus aut Phalaris? [cf. «bid. ὃ 7, Ira 5$ 1. J. E. B. M.) 

sustulit: from suffero, cf. Madv. Opusc. 11 16, Attius Myrm. 17 poenas 
sufferam, Cic. Catil. 11 28 poenam sui sceleris sufferat, Font. 39 victoriae 
poenas sufferre. 1 do not know however of any example of the Perf. in this 


BOOK III CH. XXXIII $82. 173 


sense, [Auson. Sept. Sap. Sent. (sept. vers.) Thales 3, quod facturus eris, 
dicere sustuleris. J. E. B. M.]  Cobet (Var. Lect. p. 463) Says quis sic 
Loquitur ? videtur fuisse * poenas luit; and no doubt it is possible that 
sustulit might have arisen from this through a dittographia of the last 
syllable of poenas. L. and S. give the passage both under suffero and 
tollo, comparing for the latter 2 Verr. n1 1 providere quid oneris tollant ; 
but tollant there means *take up! not *endure'. 

multis quidem—necatis : cf. n. on et quidem 1 79, and Madv. Fin. 1 
95, where exx. are given of quidem by itself having the same force :'80 xal-ye 
and ye with Part. to which this is an exact parallel. 

et praedones: Ba.s correction efiam is unnecessary. Et here has the 
ironical force of et quidem, as in 1 79, cf. r11 277 et ego quaero. 

multi 8a2epe: a colloquial pleonasm, for *we often see pirates punished" 
or ' we see many pirates punished'. It does not mean that *many repeat- 
edly suffer. Compare Plaut. Capt. 44 saepe jam in multis locia (where seo 
Brix), ib. 325 multa multis saepe suasit, ib. 904 vidi multa saepe ρίοία, 
Afi, Glor. 111 3. 12 multos saepe vidi, Cic. Off. 1 74 multi bella saepe quae- 
aiverunt (where see Gernbard and Allen), ib. 111 40 ?ncidunt multae saepe 
causae, I, P. x11 49 multas tu quidem Laeli saepe causas ita defendisti, Ited. 
in Sen. ló non eloquentia, quod. in multis saepe accidit, vos decepit, Har. 
Resp. 56 multis saepe optimis civibus accidit, Verr. 111 188 multos saepe viros 
bonos, ib. 1v 107 multa saepe prodigia vim ejus declarant, Cluent. 1965. mult: 
saepe $n judicando peccata concesserunt, ib. 183 saepe multorum veritas 
emergit, also Piso 75, Flacc. 86, Planc. 50, Verr. v 147, Sest. 109, Cluent. 
171, Catil. x11 98, Hor. Sat. 1 6. 10, Epist. 11 1. 219. 

Anaxarchus: 8 philosopher of Abdera, who accompanied Alexander 
into Asia, and after his death fell into the hands of Nicocreon king of 
Salamis in Cyprus, whose hatred he had incurred by his free-speaking. 
Laertius tells us (1x 59) that he was pounded to death in ἃ mortar, and 
that in his tortures he uttered the words often quoted by the Christian 
Fathers πτίσσε τὸν ᾿Αναξάρχου θύλακον, ᾿Ανάξαρχον δὲ οὐ πτίσσεις (see 
Menage ἐπ loc.) He adds that when the tyrant, in order to silence him, 
ordered his tongue to be cut off, he bit it off and spat it in his face ; see 
Cic. T'usc. τι 52. Zeno proponatur Eleates, qui perpessus est omnia, potius 
quam conscios delendae tyrannidis indicaret: de Anaxarcho Democriteo 
cogitetur, qui cum Cypri in manus Timocreontis (sic) regis incidisset nullum 
genus supplicii deprecatus est neque recusavit ; Val. Max. τὴ 3 $ 4 extr. 

excarnificatum : *butchered', only found here in Cie. [in Seneca 
three times, twice in metaphorical sense, Clem. 1 16 ὃ 3, γα n1 4 $3. 
Add to lexx. Lact. M.P. τ, Oros. vir 8, Cyprian (ed. Hartel) p. 552. 9, 
559. 5 and 18. J. E. B. M.] Livy uses the simple verb. 

Zeno: the disciple of Parmenides, b. B.c. 490, see vol. 1 p. xiv. The 
circumstances of his death are variously reported. It is agreed that he 
underwent torture, but the torturer is sometimes called Nearchus, sometimes 
Diomedes or Demylus or even, by a palpable blunder, Phalaris or Dionysius; 


174 BOOK III CH. XxxXIII $82. 


again the place is sometimes Elea, sometimes Agrigentum ; some say that 
he bit off his tongue to avoid confession, others that he named confidential 
friends of the tyrant as conspirators, others that he bit off the tyrant's 
ear under pretence of whispering ἃ secret to him : some (e.g. Hermippus 
B.C. 250) repeat of him the story told of Anaxarchus, see Diog. L. rx 26 nn., 
Zeller 1 p. 536. Three of the instances here cited by Cic. (Dionysius, 
Anaxarchus and Zeno) are also referred to by Philo Prov. 1 6—11, 26. 

Platonem legens: the PAaedo is also alluded to in 7'usc. 1 24, 84, 102, 
cf. the well-known story of Cato. 

discrimen : sc. inter bonos et improbos. 

Ch. xxxiv ὃ 88. Harpalum: edd. generally assume that the reference 
is to a pirate, elsewhere named Scirpalus (Diog. L. vr 74), who captured 
Diogenes and sold him for & slave; but why may we not understand it of 
the well-known Harpalus, Alexander's dishonest treasurer, who, fearing to 
be punished for his reckless and profligate expenditure at Babylon, fled for 
refuge to Athens in the year B.c. 324, bringing with him enormous sums of 
money, with which to bribe the leading men and so obtain the protection 
of the city? Diogenes did not die till 323, so that he may well have 
expressed his disgust at seeing the wealth and luxury of the unprincipled 
adventurer; see Grote's Greece vol xir ch. 95. Harpalus left Athens on 
the demand of Antipater and was not long afterwards treacherously slain 
in Crete by one of his companions. "The following phrase in ilia fortuna 
Seems more suited to one who had risen to high position, like Harpalus, 
than to a pirate, whose name is unknown except from the fact that he 
happened to capture Diogenes. [But tam diu viveret does not seem very 
appropriate. HR.] See Introduction on Mss. 

qui temporibus illis praedo felix habebatur: “ἃ freebooter of the 
day who passed for fortunate'; cf. 1 63 sophistes temporibus ilis vel 
macximus. 'The same term is frequently used of Verres and other 
extortionate governors by Cic. e.g. 2 Verr. 1 152 quod ornamentum pueritiae 
pater dederat,...hoc ab isto praedone ereptum; ib. πὶ 184 cujusmodi praedo 
iste in. la provincia fuerit ; Prov. Cons. 11 quos non virtus...non splendor 
tueri potuit. contra, tllius helluonsa et praedonis audaciam (οὗ Gabinius). 
The reading is very doubtful, and there is certainly something peculiar in 
the expression. Perhaps Cicero's authority may have spoken of Harp. 
much as Plato does of Archelaus (Gorg. 472) σὺ ἡγεῖ οἷόν τε εἶναι μακάριον 
ἄνδρα ἀδικοῦντά τε xal ἄδικον ὄντα, εἴπερ ᾿Αρχέλαον ἄδικον μὲν ἡγεῖ elvat, 
εὐδαίμονα δέ, whereas it is only the just and temperate man who is really 
happy, not one who allows ἐπιθυμίας ἀκυλάστους εἶναι kal ταύτας ἐπιχειροῦντα 
πληροῦν, ἀνήνυτον κακόν, λῃστοῦ βίον ζῶντα (ib. 507 D). 

contra deos testimonium dicere: cf. below ὃ 88, Sext. Emp. tx 53 
of Diagoras, ἀδικηθεὶς ὑπό τινος ἐπιορκήσαντος καὶ μηδὲν ἕνεκα τούτου παθόντος 
μεθηρμόσατο els τὸ λέγειν μὴ εἶναι θεόν. Menage on Diog. L. 1. c. quotes 
Martial iv 21 nullos esse deos, inane caelum affirmat Selius probatque, quod 
se. factum, dum negat hoe, videt. beatum, Seneca Cons. ad. Marc. 19 ὃ 6 


BOOK III CH. XXXIV $ 83. 175 


deorum crimen erat Sulla tam feliz, and 8, line from Greek comedy θεοῦ 
δ᾽ ὄνειδος τοὺς κακοὺς εὐδαιμονεῖν.  [Sen. Med. 1027 per alta vade spatia 
sublimi aetheris, testare mullos esse, qua, veheris, deos; Ovid Amor. 11131 
esse deos credamne? fidem jurata fefellit: et facies illi, quae fuit ante, 
manet. J. E. B. M.] 

fanum Proserpinae: this, the most famous temple of the Epizephy- 
rian Locri, was plundered by Pyrrhus, who was visited with & storm in 
consequence and compelled to restore the stolen treasure; cf. Liv. xxix 
18, where the Locrian speaker, complaining of the plunder of the temple 
in the Hannibalian war by Pleminius, the legate, refers to the sacrilege 
of Pyrrhus, and says that he was the first who had ever ventured to lay 
hands on the treasures (in£actos ad eam diem). 'The senate condemned 
Pleminius and ordered restitution to be made. Diodorus (xxvi: 4) tells 
the same story, adding ἐπιφανέστατον τῶν κατὰ τὴν Ἰταλίαν ἱερῶν τοῦτ᾽ εἶναι 
λέγεται καὶ διὰ παντὸς ἁγνὸν ὑπὸ τῶν ἐγχωρίων τετηρῆσθαι, cf. Val. Max. 1 20 
ext. l. It would seem therefore that neither Livy nor Diodorus accepted 
the story here told by Cic., which in fact is hardly credible on other 
grounds, as Locri was the native place of Doris, the wife of Dionysius, and 
was also of great use to him in his wars against Ehegium and other states 
of Magna Graecia, services which he repaid by repeatedly enlarging its 
territory at the expense of his enemies. ΑΒ we are told of the detestation 
in which the younger Dionysius was held at Locri, during his residence 
there after his first expulsion from Syracuse in 356 B.c, it might be 
supposed that he is the person here referred to, but the other anecdotes 
seem to be all spoken of the elder Dionysius. Is it possible that Cic., or 
his authority,has written Locri for Crotona and Proserpina for Juno! because 
we read that the elder Dionysius plundered the temple of Here Lacynia at 
Crotona, and sold to the Carthaginians for 120 talents the costly robe of 
the goddess, which had been presented as a votive offering by the Sybarite 
Alcimenes, see the references in Grote vol. x:rp. 31. He also pillaged the 
temple of Leucothea at Agylla, from which he is said to have taken 
1000 talents, cf. Pseudo-Arist. Oecon. 11 21 (where many similar anecdotes 
are related of him) and Diod. xv 14. For the following anecdotes cf. 
Lactant. πὰ 4, Árnob. vi 21, Clem. Protr. p. 46 P., Ael. V. H. 1 20, Val. 
Max. 1 ext. 3. [Philo Prov. 11 6. On sacrilege see Juv. index, J. E. B. M.] 

isque: see Index under * pleonastic demonstrative '. 

bene planeque: Orelli proposed to omit qwe, as in T'usc. 11 44 bene 
plane magnus videtur. 

ad Peloponnesum classem appulisset: we are nowhere told that 
Dionysius visited Greece in person, and Victorius (Var. Lect. xxi 10) 
followed by Grote (vol xi p. 35) is probably right in supposing that Cic. 
here confounds the temple of Zeus at Olympia with a temple of the 
Olympian Zeus at Syracuse. "Two such are mentioned, the ᾿Ολυμπιεῖον by 
the river Ánapus, spoken of by Thuc. v1 64 and Liv. xxiv 33, and that 
situated in Achradina, which Cic. calls templum egregium Jovis Olympit 


b 


176 BOOK III CH, XXXIV 8 89. 


(Verr. 1v 119), cf. Liv. xxiv 21 énermes ex Olympi Jovis templo spolia 
Gallorum lliyriorumque dono data Hieroni a. populo Romano detrahunt. 
Aelian (1 20) distinctly says that D. plundered all the temples in Syracuse, 
and that he stripped the statue of Jupiter of gold to the amount of 85 
talents, himself being the first to lay hands upon it, when the workmen 
shrunk back; see also Clem. Al. Protr. p. 15 who tells the tale of the 
younger D. in reference to a Sicilian temple. In like manner he cut off 
the golden curls from the image of Apollo, cf. Plut. 7s2s p. 379. 

aureum detraxit amiculum: so Lachares B.c. 295 stripped the 
image of Athene in the Parthenon (Paus. 1 25); Verres the image of Diana 
at Perga (2 Verr. 1 54) and the golden ornaments from the Gorgon's head 
in the temple of Minerva at Syracuse (ib. 1v 60 foll., cf. rv 124) ; in the 
sack of Carthage an image of Apollo met with the same treatment (Val. 
Max. 11 $18). Even Pericles reckoned the gold attire ofthe goddess among 
the resources of Athens, which might be used in case of emergency, though, 
ifso used, it must be afterwards restored (Thuc. r1 13). In like manner 
the kings of Judah used the gold of the Temple to buy off their enemies. 
Cf. Liv. v 50 ὃ 6 jam ante in eo religio civitatis apparuerat, quod, cum in 
publico deesset aurum, ex quo summa, pactae mercedis Gallis confieret, a 
matronis collatum acceperant «t sacro awro abstineretur ; Val. Max. vir 6 
$ 4 (in the consulship of Marius and Carbo) senatus consulto aurea atque 
argentea, templorum ornamenta, ne militibus stipendia, deessent, conflata 
8unt; Tac. Ann. xv 45 ὃ 2. For the laneum pallium cf. what we are told 
of Caligula, who consecrated his own image (simulacrum aureum iconicum), 
and had it dressed every day in robes such as he wore himself (Suet. Cal. 
229). Such robes were often presented to deities, e.g. the peplum of 
Athene. 

Gelo: tyrant of Syracuse δὲ the time of the Persian war. He was 
renowned for his pious munificence both at home and at Delphi (Athen. 
vI p. 231) and Olympia (Pausan. v1 19 ὃ 4). The spoils here mentioned 
were gained in the great victory &t Himera B.c. 480. Hiero is named 
instead of his predecessor Gelo in the best Ms of Val. Max. (11 ext. 3). 
He also was famed for his liberality to the temples at Delphi and Olympia. 
One of his offerings δὺ Olympia, a golden helmet, is now in the British 
Museum. 

in eo cavillatus est: *made it the subject of a jesting remark. 
For the use of in cf. below ὃ 87 4n virtute gloriamur, 1 71 in ceris diceretur, 
75 in Venere Coa, &nd Roby ὃ 1978. For the object clause after cav. cf. Plin. 
AN. H. X1 112 pisces non in totum sine ullo sono sunt : stridorem eum dentibus 
fieri cavillantur. For similar jesting compare the language put into the 
mouth of Brennus by Justin xxiv 6 animum ad deorum immortalium 
templa | convertit, scurrüliter jocatus *locupletes deos largiri hominibus 
oportere '. 

cum—-diceret: «saying. On the postponement of the cum-clause, see 
1 58, and Roby $ 1722. 


BOOK III CH. XXXIV 883. 177 


esse ad omne anni tempus : the edd. add aptum, which is omitted in 
ihe best ws8. Forchhammer p. 28 cites Caes. B. C. x1 101 res quae sunt 
ad incendia (where also the inferior M88 add aptae), Cato HK... 195 vinum 
murteum est ad. lateris dolorem ; cf. Cic. Att. 111 7 $ 2 reliqua tempora sunt 
non tam ad, medicinam quam ad finem doloris. [Planc. 59 ad praecepta 
aetas non est, where some add gravis. ὅ. E. B. M.] 

Epidauri: Forchhammer follows Lamb. in reading Epidaurit, 8s we 
have no reason to suppose that D. was ever at Epidaurus or would have 
dared to offer such an insult to the religious and patriotic feeling of 
ihe Greeks. However we have seen that C. was capable of 8. similar 
blunder in reference to the still more sacred temple at Olympia, so he 
may easily have mistaken the Epidaurian god for the god at Epidaurus; 
and the reading of the Mss is supported by Val. Max. 1 extr. 3 idem 
Epidauri Aesculapio barbam demi jussit. "The epithet might refer to 
the particular attributes of the Epidaurian image, bearded and enfolded 
with the snake, as distinguished from the Gortynian or Aulonian or 
the beardless Asclepius (Paus. 11 11 p. 137, ib. τιν 36 p. 373). His 
worship was introduced into Rome from Epidaurus by order of the 
Sibyline books s.c. 293. For an account of the arrival of the sacred 
snake see Val. Max. 1 8 ὃ 2. Athenaeus (xv p. 695) tells the story in 
reference to a Sicilian Ásclepius, cf. Cic. Verr. rv 128 signum Paeanis ex 
aede Aesculapii...sustulisti, and 1v 93 (of Agrigentum) signum Apollinis 
gpulcherrimum...ex Aesculapii religiosissimo fano sustulisti. 

barbam auream: cf. Pers. τι 56 sitque ilis (ie. the gods who send 
prophetic dreams) aurea barba, Petron. 58, Suet. Calig. 52. "We are told 
of the indignation excited amongst the Christians at Carthage about 
400 A.D. by the gilding of the beard of Hercules, Neander τ 105 (in Clark's 
series); he refers to Aug. Serm. 24. 

imberbis: see above 1i 83. Müller Amc. Art. tr. 394 ὃ 2 gives exx. of 
an imberbis Aesculapius. 

$ 84. mensas argenteas—dicebat: a comparison of Athen. xv 
p. 693 and of the pseudo-Aristotelian Oecon. τι 42 seems to show that Cic. 
has misunderstood his authority. In the former we read ὅτι δὲ δοθείσης 
τῆς τοῦ ᾿Αγαθοῦ Δαίμονος κράσεως ἔθος ἦν βαστάζειν τὰς τραπέζας, ἔδειξε διὰ 
τῆς αὐτοῦ ἀσεβείας ὁ Σικελιώτης Διονύσιος. Τῷ γὰρ ᾿Ασκληπίῳ ἐν ταῖς Συρα- 
κούσαις ἀνακειμένης τραπέζης χρυσῆς προπιὼν αὐτῷ ἄκρατον ἀγαθοῦ δαίμονος 
ἐκέλευε βασταχθῆναι τὴν τράπεζαν : in the latter Διονύσιος τὰ ἱερὰ περιπορευό- 
μενος, εἰ μὲν τράπεζαν ἴδοι παρακειμένην χρυσὴν ἣ ἀργυρᾶν, ἀγαθοῦ δαίμονος 
κελεύσας ἐγχέαι ἐκέλευσεν ἀφαιρεῖν. (What follows illustrates other anec- 
dotes in our text, ὅσα δὲ τῶν ἀγαλμάτων φιάλην εἶχε mporerakóra, εἴπας ἂν ὅτι 
* δέχομαι᾽ ἐξαιρεῖν ἐκέλευεν: τά Θ᾽ ἱμάτια τά τε χρυσᾶ καὶ τοὺς στεφάνους 
περιΐρει τῶν ἀγαλμάτων, φάσκων αὐτὸς καὶ κονφύτερα καὶ εὐωδέστερα δοῦναι, 
εἶτα ἱμάτια μὲν λευκά, στεφάνους δὲ λευκίνους (of poplar) περιετίθει) There 
was no class of boni det or ἀγαθοὶ δαίμονες, and we nowhere read of tablea 
inscribed with their name. "The real account of the matter is this: 


M. C. IIT. 13 


178 BOOK III CH. XXXIV ὃ 84. 


Dionysius makes ἃ scoffing allusion to the Greek eustom of taking a aip of 
unmixed wine and pouring 8 libation in honour of the giver of the grape 
(ἀγαθὸς δαίμων) at the end of the first course, before the tables were removed, 
to make room for the symposium ; cf. Aristoph. Eg. 85 ἄκρατον οἶνον ἀγαθοῦ 
δαίμονος, Vesp. 525, Nicostratus (son of Aristophanes) in his comedy 
Pandrosus cited by Athen. xv 693 ἄλλ᾽ éyyéaca θᾶττον ἀγαθοῦ δαίμονος 
dmeveykáro μοι τὴν τράπεζαν ἐκ ποδῶν, ἱκανῶς κεχόρτασμαι yàp: ἀγαθοῦ 
δαίμονος δέχομαι: λαβοῦσ᾽ ἀπένεγκε ταύτην ἐκ ποδῶν, ib. 11 p. 38, Diod. 1v 3. 
Instead of the formula ἀγαθοῦ δαίμονος ᾿ὸ was also customary to aay 
ὑγιείας (Becker Char. tr. p. 329). As the worship of Ὑγίεια was combined 
with that of her father Asclepius, we may suppose that Dionysius on 
entering their common temple would pour a libation to her, as a signal to 
his servants to remove her table, which would probably be a votive offering 
and might even have her name inscribed upon it. 

mensas argenteas: cf. Macrob. Sat. 111 11 ἐπ Papiriano jure relatum 
est arae vicem, praestare mensam dicatam, *wut in templo! inquit * Junonis 
Populoniae augusto, mensa est. Namque in fanis alia. vasorum sunt. et 
sacrae supellectilis, alia, ornamentorum. | Quae vasorum sunt, instrumenti 
instar habent, quibus semper sacrificia, conficiuntur, quarum rerum principem. 
locum obtinet mensa, in qua epulae libationesque et stipes reponuntur?; Festus 
8. V. mensae p. 157 M., ib. curiales sjmensae p. 64, Virg. Aen. r1 764. For 
arg. cf. Petron. 73 mensas totas argenteas cited by Mayor on Juv. x1 1928, 
Verres took marble tables from the temples (Cic. Verr. 1v 110). 

Victoriolas: these were most commonly found with statues (hence 
called νικηφόροι) of Zeus and Athene, see Müller Anc. Art pp. 492, 465, 
and the account of Phidias' statue of Athene in Epict. 11 8. Verres proved 
himself à worthy successor of Dionysius in this as in other modes of 
extortion, cf. l'err. 1v 110 ?naistebat in. manu Cereris dextra grande simula- 
erum pulcherrime factum, Victoriae ; hoc iste avellendum curavit, ib. 112, 

porrectis manibus: cf. Arist. Eccl. 778 λαμβάνειν ἡμᾶς μόνον δεῖ νὴ At. 
xai yàp ol θεοί: γνώσει δ' ἀπὸ τῶν χειρῶν ye τῶν ἀγαλμάτων», ὅταν γὰρ εὐχώ- 
μεσθα διδόναι τἀγαθά, ἔστηκεν ἐκτείνοντα τὴν χεῖρ᾽ ὑπτίαν, οὐχ ὥς τι δώσοντ᾽ 
ἀλλ᾽ ὅπως τι λήψεται, Justin xxxix 2 of ἃ king of Syria at Antioch, cum 
stipendia militibus deessent, templo Jovis solidum ex auro Victoriae signum 
tolli jubet, facetis jocis sacrilegium. circumacribens, nam Victoriam commo- 
datam sibi ab Jove esse dicebat. 

esge enim stultitiam—nolle sumere: Draeger ὃ 431 compares Plaut. 
Stich. 139. stultitiast venatum ducere invitas canes, and Cio. Bru. 1 17 $4 
O magnam stultitiam timoris, τὰ ipsum quod, verearis ita timere ut &c. 

a Sacris: if this is correct it must mean * obtained from aanctuaries ', 
but it is more natural to read sacr? with Ba. 

impietatem in deos: for exx. of the preposition jeining eubstantives 
gee Index. 

Ch. xxxv. nec Olympius— percussit: a different view is given 
Tusc. v 57 foll, where it is said that no right-judging man can doubt that 


BOOK III CH. XXXV 6$ 84. 179 


Dionysius was most miserable : propter injustam dominatus cupiditatem in 
carcerem quodam modo ipse se incluserat : he could not trust even his wives 
or daughters or most intimate friends: then, after telling the story of 
Damocles, Cic. concludes Áujus vita taetrius, miserius, detestabilius exzcogi- 
tare niil possum ; see further on ὃ 85. "Valerius (1 1 extr. 3) finds his 
punishment in the misfortunes of his son, lento enim gradu ad. vindictam 
sut divina procedit sra ; Justin (xx 5) says assiduis belli certaminibus victus 
fractusque insidiis postremum suorum interficitur, herein differing from the 
account below, where see n. But Grote no doubt expresses the ordinary 
feeling of the contemporaries of Dionysius, when he says, in reference to - 
the denunciations of impending wrath uttered by Phyton, the brave com- 
mander of the Rhegians, *the prophetic persuasion under which this 
unhappy man perished, that divine vengeance would soon overtake his 
destroyer, was no way borne out by the subsequent reality ἢ. 

atque: on its use after à negative sentence see Roby ὃ 2200. 

in Typanidis rogum: as regards the cause of his death, the &ccount 
of Justin Lc. is confirmed by the statement in Nepos (Dion 2) that poison 
was given to him in hislastillness by his physicians at the instance of 
his son, in order to prevent Dion's speaking to him about the division of 
the kingdom ; and by Plutarch (Dion 6), who cites Timaeus as his autho- 
rity, and only differs from Nepos in imputing the action entirely to the 
physicians, who thought thus to secure the favour of the younger D. 
This is not inconsistent with the report of Diodorus (xv 4) that the illness 
of the elder Dionysius was itself caused by excessive feasting in his delight 
δὰ the suecese of his tragedy (Avrpa "Exropos) at Athens; cf. Plin. vir 63, 
who makes him die simply of excitement on hearing the good news. "The 
funeral of Dionysius was celebrated for its magnificence : thus Diodorus 
l.c. says of the younger D. τὸν πατέρα μεγαλοπρεπῶς θάψας κατὰ τὴν ᾿Ακρό- 
πολιν πρὸς ταῖς βασιλίσι καλουμέναις πύλαις, ἠσφαλίσατο τὰ κατὰ τὴν 
ἀρχήμ. (ΑΒ we know from Plut. Dion 29 that the citadel constructed by 
the elder D. stood within the island Ortygia, immediately fronting the 
mainland, this disposes of all emendations referring to Temenitis, which 
was at some distance from Ortygia.) Theo(Progymn. 8 in Walz Rhet. Gr. 1 
p- 164) cites as ἃ pattern of good description the 11th book of Philistus 
concerning the funeral of D. xal τῆς πυρᾶς τὴν ποικιλίαν : there are allusions 
to this pyre in Plut. Pelop. 34 ἐκείνων δὲ rà» ταφῶν οὐ δοκοῦσιν ἕτεραι 
λαμπρότεραι γενέσθαι τοῖς τὸ λαμπρὸν οὐκ ἐν ἐλέφαντι καὶ χρυσῷ καὶ πορφύραις 
εἶναι νομίζουσιν, ὥσπερ Φίλιστος ὑμνῶν καὶ θαυμάζων τὴν Διονυσίου ταφήν, οἷον 
τραγφδίας μεγάλης τῆς τυραννίδος ἐξόδιον θεατρικὸν γενομένην, and in Moschion 
ap. Athen. v 206 Τίμαιος θαυμάζεται ἐπὶ τῇ πυρᾷ τῇ κατασκενασθείσῃ Διονυσίῳ 
τῷ Σικελίας τυράννῳ. "This occurs in ἃ list of the chief works of famous 
engineers, as the engine (ἑλέπολις) used by Demetrius against Rhodes, the 
bier on which Alexanders body was carried &c., so that we should 
naturally-translate * Timaeus is admired for the pyre he constructed", 
understanding him to have been the engineer employed to construct the 

12—2 


180 BOOK III CH. ΧΧΧΥ͂ ὃ 84. 


pyre (so Grote Pt. τὶ ch. 84, vol. x1 p. 91), but the name mentioned in con- 
nexion with the engine of Demetrius is not Epimachius, its actual con- 
siructor (as we learn from Vitr. x 22 ὃ 4), but a certain Diocleides of 
Abdera ; hence it has been supposed that Diocleides was a writer, admired 
for his description of the Helepolis, or even (taking θαυμάζεται as middle, 
80 Schweig. in loc.!) that he was one who expressed his admiration for it. 
(In Didot's Script. Alex. Magn. p. 133 it is quoted θαυμαζέτω.) On the 
same principle we should understand Timaeus here to be the historian, 
though it would seem from previous quotations that his description could 
not have been so celebrated as that by Philistus. We may form some 
idea of the magnificence of the pyre from the account given of another 
pyre by Herodian 1v 2 (quoted in Dict. of Ani. under apotAeosis) We 
come now to the word typanidis, various emendations of which will be 
found in Not. Crit., some turning on the disease, others on the place of 
burial As we have seen that the pyre itself was so celebrated, it seems 
not improbable that the name of the constructor may have been added. 
Professor Jebb however prefers the reading of B (tyrannidis) and refers in 
support of it to Isocr. Archid. 49, where it is said that D. was once shamed 
out of a flight from Syracuse by the words of one of his friends, reminding 
him ὡς καλὸν ἐντάφιον ἡ τυραννίς *the purple is a noble winding-sheet' 
[cf. the words of Theodora in the sedition A.D. 532, as cited by Gibbon 
ch. x], * For my own part I adhere to the maxim of antiquity, that the 
throne is ἃ glorious sepulchre' | Swainson], and so τυραννῶν τὸν βίον 
διέτελεσεν (Cambr. Dhilol. Trans. 1 p. 21, where there is ἃ wrong reference 
to J. of PAil. v 266). There is à remarkable resemblance between these 
words and those quoted above from Philistus (a writer cited in the De 
Divinatione, which was written just after the JV. D. and taken probably 
from the same authorities), but I do not think tyrannidis rogum is an 
expression which Cic. could have used. If it meant anything, it must 
mean, as Lambinus observes, *the extinction of the tyranny', like bustum 
rei publicae in Piso 9. I should myself suggest that the original reading 
may have been something as follows, in suo lectulo mortuus, ut tyrannidis 
fabula magnificum haberet. exitum, in. Typanidis (1) rogum latus est. 1f 
Typanidis is right (any name with the same termination would account 
for the omission of the words following tyrannidis) it would probably be 
after the form Alcibiades, Carneades. | According to Plutarch 8. Δ). V. p. 
559 the body of D. was afterwards taken up and cast beyond the bound- 
aries by the Syracusans. See on the whole passage Fortsch Qw. Tu. 
pp. 1—5 Naumburg 1837, Schómann Opusc. 111 p. 353. 


Dc. (3). Such a state of things 1s inconsistent. with any moral 
government. ὃ 85. 

$ 85. invita versatur oratio: for the personification cf. 1 102 Aaec 
oratio deos spoliat motu, Ac. 11 101 conclusio 1psa loquitur. “ 

recte videretur: *we should be justified in so thinking. 


BOOK III CH. XXxv $85. 181 


virtutis et vitiorum...grave ipsius conscientiae pondus: 'the 
weight of the consciousness of virtue or vice', ie. *the weight of a 
good or bad conscience*. So far all schools were agreed, cf. Milo 61 magna 
vis est conscientiae, judices, δὲ magna, in, utramque partem, ut. neque timeant 
qui nil commiserint, οἱ poenam. semper ante oculos versari putent qui 
peccarint ;. Parad. 18 te conscientiae stimulant moleficiorum tuorum; te 
metus exanimant judiciorum atque legum : quocumque adspexisti, ut furiae, 
sic tuae tibi occurrunt injuriae, quae te suspirare libere non sinunt ; Leg. 140 
poenas luunt non tam judicis...sed eos agitant énsectanturque furiae... 
angore conscientiae fraudisque cruciatu ; Lucr. It 978—1023, Juv. xim 
192 foll. with Mayor's nn. 

Sine ulla divina ratione: * without any divine arrangement '; it was 
this negation which separated the Epicurean and sceptical schools from 
the others. The true view is given Ciuent. 159 mazim: aestimare conscien- 
tiam mentis suae, quam ab dis immortalibus accepimus, quae a nobis divelli 
non potest ; Har. ltesp. 39 a dis quidem immortalibus quae potest homini 
major esse poena furore atque dementia ?...tu cum domos civium evertis... 
cum servos concitas, tum das eas poenas quae solae sunt hominum sceleri a 
dis immortalibus constitutae...deorum tela. in impiorum mentibus figuntur ; 
Leg. τί 43 meritas dis gratias ago (for punishing the guilty), sed. nimis 
sqepe secus aliquanto videmus evadere. . Non enim, Quinte, recte existimamus 
quae poena, divina ait, sed opinionibus vulgi rapimur tn errorem...morte aut 
dolore corporis aut luctu animi aut offensione judicii hominum miserias pon- 
deramus, quae fateor multis bonis viris accidisse. | Sceleris est poena. tristis 
et praeter eos eventus, qui sequuntur, per se ipsa maxima, est... Ponam brevi 
duplicem poenam esse divinam, quod. constat et ex vexandis vivorum animis et 
ea, fama, mortuorum, ut eorum exitium et judicio vivorum et gaudio compro- 
betur ; Pers. 111 35 magne pater divum saevos punire tyrannos haud. alia 
ratione velis, cum dira libido moverit ingenium. ..virtutem videant intabes- 
cantque relicta. The question of the apparent delay and uncertainty of 
punishment is discussed in Plutarch S. W. V. especially pp. 554 and 564 
folL, and Plato Gorg. 525. Hebrew and Greek philosophy both reached 
their highest point in treating of this great argument, the former in the 
Book of Job, the latter in Plato's Republic. 

jacent omnia: allis prostrate, ruined, cf. 1 4. 

dissignata: cf. Nettleship in J. of PAX. x 206 foll., who distinguishes 
between this form, as meaning to mark out or arrange in different direc- 
tions and so to order or dispose, and the form designo, which means to 
mark out in one direction and so plan or design ; see above 1 26. 

nec recte factis praemia: epist. ad. Brut. 1 15 Solon...rem publicam 
duabus rebus contineri dixit, praemio et poena. | 

mundi divina moderatio nulla est: «there is no such thing as ἃ 
divine government of the world'. 'The words in homines are no doubt a 
gloss added by ἃ reader, who held that there might be a divine govern- 
ment of unconscious matter, independently of rewards and punishments. 


182 BOOK III CH. XXXV $835. 


I think however Madvig is unnecessarily fastidious in objecting to the 
phrase mod. 1n homsnes, οὗ, Invent. 31 163 temperantia est rationis in. libidi- 
nem moderata dominatio, and so with imperium, regnum and similar words. 


De. (4). It 1s no answer to say that * de minimis non curat lex. 
Life and. cil status cannot be considered * minima. ὃ. 86. 
$86. at enim minora: see 11 167 n., Div. 11 105, Philo p. 644 M. τὸ 


προμηθὲς ἐπὶ rà τῶν ἐν κόσμῳ συνεκτικώτατα ἐφορᾶν ἀγαπᾷ, καθάπερ ἐν ταῖς 
βασιλείαις καὶ στραταρχίαις ἐπὶ τὰς πόλεις καὶ τὰ στρατόπεδα, οὐκ ἐπί τινα τῶν 
ἠμελημένων καὶ ἀφανῶν ἕνα róv προστυχόντα. 

[agellos—viticulas: cf. Plin. Ep. τ 34 $$ 1and 4. 2. E. B. M.] 

persequuntur: *examine minutely', *follow out into minute detail, 
cf. τι 159 persequi utilitates, 152 sollertiam persequi, 1 111 voluptates perse- 
quitur nominatim, Pis. 53 omnes solitudines persequi. 

uredo: *blasting'. Columella (πὶ 20 ὃ 1) and Pliny (Y. H. xxvii 
68) agree that this is caused by cold. "The latter identifies it, with carbun- 
culus. So uro is used of nipping cold. 

omnia minima: see 11 141 n., Ora/. 11 162 omnes tenuissimas particulas 
atque omnia minima mansa—in os inserant, and. Part. Orat. 60; 8o we find 
omnia summa, omnia, ultima &c. 

sic enim dicitis: ie. you Stoics (as in the passage just quoted from 
Philo) 'lhis particular illustration is not given in Bk. im See below 
ὃ 90. 

Formiano: Formiasae, the modern Mola di Gaieta, was ἃ favorite site 
for villas. The ruins of what is supposed to be Cicero's villa are still 
pointed out. On Rutilius see above $ 80. 

amissa salute: refers to his exile, the interdict from fire and water, 
just as restitutor salutis meae (M. 39) is used of Lentulus, who proposed 
ihe law recalling Cic. from exile, cf. Pis. 34 nemini sit triumphus honorifi- 
centius quam, mihi salus restitutioque perscripta, Like caput, salus implies 
the full enjoyment of the rights of a citizen. 

De. (5). [17 1t be alleged that all external goods are trifles ἐπ 
comparison of virtue], ἐξ $a just. these. external goods which are at the 
disposal of Heaven. . Virtue 4s our own, and is therefore never made 
ἐλ subject of prayer. Men have dexfied. virtue 1n the abstract, but $n. 
reality τὶ is only a quality of their own nature. δὲ 86—88. 

(As the argumenta which follow all relate to the general question of 
rewards and punishmenta, it seems better to suppose this to be connected 
with it in the manner suggested above, rather than to treat it as an 
independent argument, denying the doctrine maintained in the previous 
book, $$ 165, 167, that human virtue is derived from God.) Cf Plut. St. 
Rep. c. 31 εἴπερ οὖν ὁ θεὸς ἀρετὴν μὲν οὐ δίδωσιν ἀνθρώποις, ἀλλὰ τὸ καλὸν 
αὐθαίρετόν ἐστιν, πλοῦτον δὲ καὶ ὑγίειαν χωρὶς ἀρετῆς δίδωσιν, οὐκ εὖ χρησο- 
μένοις δίδωσιν, ἀλλὰ κακῶς, τουτέστι βλαβερώε καὶ αἰσχρῶς καὶ ὀλεθρίωφ n... 


BOOK III CH. XXXVI S80. 183 


Ch. xxxvr. [vineta&: add to lexx. Stat. Silvae πὶ 5. 100, Panegyr. 11 
$ 22, Áur. Vict. Caes. 37 $ 3. 

oliveta : also in Varro, Colxmellá, Plin. ZH. Δ. xvir 245 and Sen. Ep. 
86 $$ 14, 17, 18. From the vulgate the word has passed into the English 
bible. J. E. B. M.] 

virtutem nemo umquam acceptam deo rettulit: *none ever im- 
puted his virtue to God', lit. *credited God with it'. "The metaphor is 
laken from a ledger, on one side of which we put the outgoings (expensa), 
on the other side the receipts (accepta), cf. Verr. 1 39 minus Dolabella 
Verri acceptum rettulit quam Verres «lli expensum tulit. The statement 
is very far from the truth: Homer (11, xix 730) gives the old Greek 
doctrine in the words ἄλλῳ μὲν yàp ἔδωκε θεὸς πολεμήια ἔργα, ἄλλῳ δ᾽ ἐν 
στήθεσσι τιθεῖ νόον εὐρύοπα Ζεὺς ἐσθλόν, and throughout his poems any 
unusual display of courage or wisdom or self-restraint is attributed to the 
influence of à deity, cf. Pind. Jsthm. τι 4 Ζεῦ, μεγάλαι δ᾽ ἀρεταὶ θνατοῖς 
ἕπονται ἐκ σέθεν, ib. frag. 85 Bergk θεοῦ δὲ δείξαντος ἀρχὰν ἕκαστον ἐν 
(Boeot. for ἐς) πρᾶγος εὐθεῖα δὴ κέλευθος ἀρετὰν éAeiv, τελευταί τε καλλίονες, 
Aesch. Ag. 901 τὸ μὴ κακῶς φρονεῖν θεοῦ μέγιστον δῶρον, Eur. Med. 635 
σωφροσύνα δώρημα κάλλιστον θεῶν, and nn. above on 11 165 and 167. In 
the time of Socrates the question *how virtue is acquired was a favorite 
subject for discussion: Protagoras professed to teach it, i.e. to make men 
good citizens, and in the dialogue called after him, Socrates is represented 
as Saying ἐγὼ yàp ἐν μὲν τῷ ἔμπροσθεν χρόνῳ ἡγούμην οὐκ εἶναι ἀνθρωπίνην 
ἐπιμέλειαν jj ἀγαθοὶ οἱ ἀγαθοὶ γίγνονται, νῦν δὲ πέπεισμαι (Prot. 328); which, 
though expressed ironically in the particular passage, seems to have been 
his genuine belief. Yet this does not prevent him from praying to Pan and 
the other gods at the end of the Phaedrus δοίητέ μοι καλῷ γενέσθαι τἄνδοθεν" 
ἔξωθεν δὲ ὅσα ἔχω, rois ἐντὸς εἶναί μοι dua: πλούσιον δὲ νομίζοιμι τὸν σοφόν. 
'The question is expressly discussed in the Meno, concluding in the words 
θείᾳ μοίρᾳ ἡμῖν φαίνεται παραγιγνομένη ἡ ἀρετὴ οἷς παραγίγνεται (p. 100). In 
the Kepublic Plato recognized all the different factors which had been op- 
posed by earlier disputants: the lower practical virtues of the Auxiliarie8 
are mainly the result of discipline and habituation, the higher philosophic 
virtue of the Guardians is due in great part to learning and instruction, 
but θεία μοῖρα still plays its part in the original distinction between the 
gold and silver natures. Aristotle deals with the same question Eth. x 9 
$ 6 γίνεσθαι δ᾽ ἀγαθοὺς οἴονται ol μὲν φύσει, oi δ᾽ ἔθει, οἱ δὲ διδαχῇ. Τὸ μὲν 
οὖν τῆς φύσεως δῆλον ὡς οὐκ ἐφ᾽ ἡμῖν ὑπάρχει, ἀλλὰ διά τινας θείας αἰτίας τοῖς 
ec ἀληθῶς εὐτυχέσιν ὑπάρχει x.r.A. and 80 in. Bk. 1 9 (of happiness which he 
makes to consist so largely in virtue) ἀπορεῖται πότερόν ἐστι μαθητὸν ἣ 
ἐθιστὸν ἣ ἄλλως πως dakgróv, ἣ κατά τινα θείαν μοῖραν ἣ xal διὰ τύχην παρα- 
γίνεται" εἰ μὲν σῦν καὶ ἄλλο τι ἐστὶ θεῶν δώρημα ἀνθρώποις, εὔλογον καὶ τὴν 
εὐδαιμονίαν θεόσδοτον εἶναι.. φαίνεται δὲ κἂν εἰ μὴ θεόπεμπτός ἐστιν, ἀλλὰ δὲ 
ἀρετὴν kal *wa μάθησιν ἢ ἄσκησιν παραγίγνεται, τῶν θειοτάτων εἶναι. Hippo- 
ἀδίηυϑ, the Neo-Pythagorean, &ays that, of thé two components of happi- 


184 BOOK III CH. XXXVI S 80. 


ness, we obtain virtue διὰ τὰν θείαν μοῖραν, τὰν δὲ εὐτυχίαν διὰ τὰν θνατάν 
(Orell. Op. Mor. 11 p. 284). Horace (£p. 1 18. 111) agrees with Cotta here, 
sed, satis est orare Jovem quae donat et aufert, det vitam, det opes, aequum 
mi animum ipse parabo ; and so Seneca ( Ep. 41 ὃ 1) bonam mentem quam 
stultum est optare, cum possis a te impetrare. Such & view seems to follow 
naturally from the Stoic doctrine of αὐτάρκεια and their distinction between 
things in our power and things not in our power; but there is the same in- 
consistency in their language, as there is in that of Christian writers, where 
they treat of Faith and Works, Free-Will and Grace. Thus Balbus above 
(11 $ 79) mens fides virtus concordia unde nisi ab superis defluere potuerunt ἢ 
Seneca (Provid. 6) quare bonis viris patitur aliquid mali deus fieri? — Ille 
vero non patitur. Omnia mala ab iis removit, scelera et flagitia et cogita- 
tiones improbas et avida, consilia, et libidinem caecam : *psos tuetur οἱ vin- 
dicat ; numquid hoc quoque a. deo exigis, ut bonorum virorum etiam sarcinas 
servet ? also Ep. 73 $ 15 mon sunt di fastidiosi, nom invidi: admittunt 
(ad astra homines) et ascendentibus manum porrigunt. Miraris hominem ad 
deos ire? deus ad, hominem venit, immo, quod est propius, in. homines venit : 
nulla, sine deo mens bona est, and Juvenal x 346 n4 ergo optabunt homines ἢ 
δὶ consilium, vis, permittes vpsis expendere numinibus quid conveniat... 
Ut tamen et. poscas aliquid...orandum est. ut. sit mens. sana, in. corpore 
sano ; fortem posce animum mortis terrore vacantem...qui ferre queat quos- 
cumque labores, nesciat irasci, cupiat nihil &c.; and then shortly afterwards 
ihe other side, monstro quod ipse tibi possis dare, see Mayor on x 363. 
But by far the most interesting statements of the Stoic faith on this 
Subject are to be found in M. Aurelius, as in the passage where he thanks 
the Gods for keeping him pure from the vices of youth (1 17); and in 1x 40 
* either the Gods have power or they have not. If they have not, why 
do you pray! If they have, why do you not rather pray that they would 
grant you freedom from fear and grief and desire, instead of praying for 
the presence or absence of the outward things which excite these feelings ? 
..But perhaps you will say ἐπ᾽ ἐμοὶ avrà οἱ θεοὶ émoigaav...But who told 
you that the Gods cannot help us even as regards the things in our own 
power (rà ἐφ᾽ ἡμῖν) 1 Begin at any rate to pray about these things, and you 
will see for yourself. This one prays * grant me such and such an evil desire ? 
or *avert from me this danger. Do you on the contrary pray *take from 
me this desire and this fear! καὶ θεώρει τί γίνεται" (shortened). St Paul 
gives both sides, the human and the divine, in PAZ. 1112 μετὰ φόβου xoi 
τρόμον τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε, θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ 
τὸ θέλειν καὶ τὸ ἐνεργεῖν. [Add Sen. Ep. 90 $ 1, Max. Tyr. 11 $ 8, Sil. xvz 
83—86. J. E. B. M] 

$87. nimirum recto: *doubtless with good reason *. 

propter virtutem laudamur: so Arist. Eth. 1 19 τὸν δίκαιον καὶ τὸν 
ἀνδρεῖον kai ὅλως τὸν ἀγαθὸν kal τὴν ἀρετὴν ἐπαινοῦμεν διὰ τὰς πράξεις : virtues 
belong to the class ἐπαινετά 88 distinguished from τίμια, ib. τι 5 ὃ 2, Aet. 
I9, Eth. Eud. 11 6 ἐπεὶ 9 ἥ re ἀρετὴ καὶ ἡ κακία καὶ rà ἀπ᾿ αὐτῶν ἔργα rà μὲν 


BOOK III CH. XXXVI ὃ 87. 185 


ἐπαινετά, rà δὲ ψεκτὰ (ψέγεται γὰρ kal ἐπαινεῖται.. ὅσων αὐτοὶ αἴτιοι ἔσμεν, 
ὅσων γὰρ ἄλλος αἴτιος, ἐκεῖνος καὶ τὸν ψόγον καὶ τὸν ἔπαινον ἔχει), δῆλον ὅτι καὶ 
7 ἀρετὴ καὶ ἡ κακία περὶ ταῦτ᾽ ἐστὶν ὧν αὐτὸς αἴτιος, Cic. Or. 11 343 virtus, 
quae est. per se ipsa laudabilis et sine qua mihi laudari potest, Acad. 11 39 
ubi igitur virtus, si nihil situm est in ipsis nobis? 

recte gloriamur: see n. on mulla re nisi immortalitate cedens 11 153 
and examples of the opposite side of Stoic teaching cited in my Anc. PA. 
p. 169. For the Christian view cf. 1 Cor, 1v Ἶ τί δὲ ἔχεις ὃ οὐκ ἔλαβες ; el δὲ 
καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών ; 

nostrae laudi assumptum : *nothing has been gained for our glory ". 
The verb occurs with the same construction but & somewhat different 
sense in Sul. 85 dico illud quod...non auctoritati assumam sed pudori meo, 
Planc. 56 μὲ eorum reprehensionem vos vestrae prudentiae assumere, meae 
modestiae remittere debeatis. 

quis quod bonus vir esset gratias dis egit: we have seen that 
M. Aurelius did this some two hundred years after Cicero wrote, but so 
did Cic. himself, (Sulla 40) O di immortales / vobis enim tribuo quae vestra 
8unt...vos profecto animum meum tum conservandae patriae cupiditate 
incendistis ; vos me ab omnibua ceteris cogitationibus ad unam salutem rei 
publicae convertistis foll; cf. also the saying attributed to Bias (Stob. Tor. 
III 6, Diog. L. 1 88) ὅταν ἀγαθὸν πράσσῃς, θεούς, μὴ σεαντόν, αἰτιῶ. 

optimus maximus: see on 11 64. 

salvos incolumes : *safe and unharmed'. "The word ὑπο. means more 
than mere escape from destruction : we find it joined with salv. in 7n. 1v 
19, Ferr. 1 72. 

opulentos copiosos: the latter is rather the stronger word, bearing to 
the former the same relation as copia (co-opia) to ops. Compare Div. in 
Caec. 55 mulier copiosa et locuples. 

$88. Herculi decumam: vowed to him as god of treasures. See 
Macrob. Sa. 111 12 ὃ 2 testatur T'erentius Varro in ea satira quae inscribitur 
περὶ κεραυνοῦ majores solitos decimam Herculi vovere, nec decem, dies inter- 
mAttere quin. pollucerent (i.e. give ἃ public banquet in his honour); Plut. 
:Sull. 35 ἀποθύων τῆς οὐσίας ἁπάσης ὁ Σύλλας τῷ Ἡρακλεῖ δεκατὴν ἑστιάσεις 
ἐποιεῖτο τῷ δήμῳ πολυτελεῖς, Macr. Sat. πὶ 6 $ 11 (quoting from the 
Memorabilia, of Masurius Sabinus) M. Octavius Herrenus...bene re gesta 
decimam Herculi profanawtt ; Varro L. L. v1 54 hinc *profanatum? τ 
sacrificio, atque inde Herculi decuma appellata ab eo est, quod. sacrificio 
quodam fanatur, τὰ est ut fani lege sit: id. dicitur * polluctum? &c.; Plaut. 
Truc. 11 7. 11 de mina una deminui modo quinque nummos ; mii detraxi 
partem. Herculaneam ; Bacch. 1v 3. 20. Herculem fecit ex patre: decumam 
partem ei dedit, sibi novem abstulit ; Stich. 11 1. 80 ut decumam partem 
Herculi polluceam ; Pers. 11 10 O si sub rastro crepet argenti mihi. seria 
dextro Hercule: Hor. Sat. τὶ 6. 10 foll, Plaut. Aud. 495, 1419, Curc. 
193, Most. 24, 972, Festus p. 237 M., Diod. 1v 22, xx 14, Plut. Qu. Rom. c. 
18, Crassus pp. 543 and 550, Dion. Hal. 111 45, Erasm. Adag. s. v. * Hercule 


186 BOOK III CH, XXXVI $88. 


dextro', Beier on Off. πὶ 58. [See the inscriptions on the temple δὲ Reate 
erected by Mummius from the tithe of the spoils of Corinth, Corp. Inscr. 
La4. 1 no. 542, and compare 541 with Mommsen's comments (Wilmanns 
97 a, b): also Corp. 1... 1 1175 (Wilmanns 142), and 1113 (Wilmanns 43); 
ib. 1990, x 3956. R.] 

si saplens factus esset: the apodosis se daturwm is understood, as in 
Liv. xxx1 21 praetor aedem Diovi vovit, δὲ eo die hostes fudissel. See Roby 
$ 1750. | 

Pythagoras: on his discovery of the proof of Euclid τ 47 (that the 
square on the hypotenuse is equal to the sum of the squares on the lines 
containing the right angle), cf. Vitr. ix praef. ' 1d Pythagoras cum invenisset, 
ton dubitans se a, Musis in ea inventione monitum, maximas gratias agens 
hostias dicitur is immolavisse. — Diog. L. (vir1 129) cites Apollodorus as 
authority for the statement and quotes an epigram on the subject ; 
&lso Athen. x p. 418. Plutarch (Mor. p. 1094, and p. 720 A) questio 
whether the offering was not made for a different theorem. Proclus i 
his Comm. on Euclid l c. cites Eudemus 8s his authority. See for other 
reff. Zeller 1 p. 294 n. 

ne Apollini quidem Delio: Cic. forgets that the Delian Apollo was 
himself à vegetarian, so that Pythagoras had no choice in the matter ; 
cf. Diog. L. vri 13 βωμὸν προσκυνῆσαι (Πυθαγόραν) μόνον ἐν Δήλῳ τὸν ' AsroA- 
Aevos τοῦ ΤΓενέτορος...διὰ τὸ πυροὺς καὶ κριθὰς καὶ πόπανα μόνα τίθεσθαι ἐπ᾽ 
αὐτοῦ ἄνεν πυρός, ἱερεῖον δὲ μηδέν, ὧς φησιν ᾿Αριστοτέλης ἐν Δηλίων Πολιτείᾳ, 
Theophr. ap. Porphyr. Abstin. τι 28 θεωρῆσαι δὲ ἔστιν ἐκ τοῦ περὶ Δῆλον 
ἔτι νῦν σωζομένου βωμοῦ, πρὸς ὃν οὐθένος προσαγομένουν παρ᾽ αὐτοῖς οὔτε 
θυομένου ἐπ᾿ αὐτοῦ ζῴου, εὐσεβῶν κέκληται βωμός, Οθπϑογίη. 3 Delí ad 
Apollinis genitoris aram, μὲ Timaeus auctor est, nemo hostiam caedit ; 
Clem. Al. Strom. vi1 32, Jambl. V. P. $25, Macrob. Sat. 111 6 (citing Varro 
&nd Cloatius) The best authorities do not impute total abstinence from 
meat to Pyth. even Porph. V. P. 34 only says that he rarely partook of 
the sacrificial flesh, and (36) that he usually propitiated the gods with 
vegetable offerings, ἐμψύχοις δὲ ἥκιστα πλὴν εἰ μή ποτε ἀλεκτορίσι καὶ τῶν 
χοίρων τοῖς ἁπαλωτάτοις. He then continues, in reference to the offering 
here mentioned, ἐβουθύτησε δέ ποτε σταίτινον ὡς φασὶ βοῦν ol ἀκριβέστεροι 
(i.e. an ox of dough); so also Greg. Naz. Ep. 185. 

quamvis licet...consecremus : * we may dedicate temples as we will", 
cf. T'usc. 1v 58. quamvis licet insectemur istos, Leg. 111 24 quamvis enumeres 
multos licet, Har. Resp. c. 9 quam volumus licet nos amemus, Lucr. vi 
600, 620. 

haec in nobis sita: the same division of these abstract divinities is 
found above $ 61, also r1 61, 79. 

ut Diogenes: see above $ 83. 


De. (6). The truth i8 piety and impiety hate no effect on our 
happiness. | Witty answers of Diagoras on thi& point. 8 89. 


.BOOK III CH. XXXVII $ 89. 187 


Ch. xxxvi ὃ 89. exitus: 'ends', οὗ, Div. ᾿ς 24 non qjitur fatales 
exitus habuerunt (Pompeius, Crassus, Caesar). 

Diagoras : cf. 1 63 n., Athenag. Leg. 5 Διαγόρᾳ μὲν γὰρ εἰκότως ἀθεότητα 
ἐπεκάλουν ᾿Αθηναῖοι μὴ μόνον τὸν ᾿᾽Ορφικὸν εἰς μέσον κατατιθέντι λόγον καὶ τὰ 
ἐν Ἐλευσῖνι καὶ τὰ τῶν Καβείρων δημεύοντι μνστήρια καὶ τὸ τοῦ Ἡ ρακλέους... 
κατακόπτοντε ξόανον, ἄντικρυς δὲ ἀποφαινομένῳ μηδὲ ὅλως εἶναι θεόν (this 1s 
explained by Epiphan. Ancora. p. 106 οὐκ ἀκούίουσι Διαγόρου τοῦ τὸν ἴδιον 
Ἡρακλέα ξύλινον ὄντα δι’ ἀπορίαν ξύλων ὑποκαύσαντος καὶ ἐπισκωμματικῶς 
αὐτῷ λέγοντος, "Aye δὲ Ἡρακλὲς τὸν τρισκαιδέκατον ἦθλον ἐκτελῶν πάρελθε, 
τὸν ὄψον ἡμῖν ἑψήσων); also Lys. Andoc. 17 (Andocides is more impious 
than Diagoras) ἐκεῖνος μὲν γὰρ λόγῳ περὶ rà ἀλλύτρια ἱερὰ καὶ ἑορτὰς ἠσέβει, 
οὗτος δὲ ἔργῳ περὶ τὰ ἐν τῇ αὑτοῦ πόλει. The following anecdote is told of 
Diogenes the Cynic by Diog. L. νι 59. 

Samothracam : the seat of the Cabeiric mysteries, see t 119 n., Cont. 
Rev. for May 1882, and Conze Arch. Unters. aw Samothrake, Vienna 1875. 
The Cabeiri were much invoked in dangers at sea, cf. Orphic Hymn 37. 4 
oíre Σαμοθράκην ἱερὴν χθόνα vawrdovres κινδύνους θνητῶν ἀπερύκετε movro- 
πλανήτων, This custom was supposed to be handed down from the time 
of the Argonauts, see Diod. ix 43 and 49, also Aristoph. Pax 2778, Clem. 
Hom. 1x 17, Lobeck Agl. pp. 1218, 1219. 

atque ei quidam : for the omission of the verb dir?sset cf. Draeger 
S 116, Roby $ 1441. 

tabulis pictis : cf. Hor. Od. 1 5. 18 me tabula sacer votiva paríes indvcat 
wuvida suspendisse potenti vestimenta, maris deo ; Tib. 1 3. 28 nunc dea (i.e. 
Isis much invoked in storms at sea) nunc succurre mth?, nam-posse mederi 
picta, docet. templis multa tabella tuis; Juv. xi1 27 (naufragium) votiva 
testantur fana, tabella plurima: pictores quis nescit ab Ieide pasci? ib. xv 301 
with Mayor's nn. 

ita fit : *so it happens, r 88, 121. 

qui illum recepissent: “ΤῸ having taken him on board ᾽, cf. Hor. Od. 
1H 2. 26 vetabo qui Cereris sacrum vulgarit arcanae sub isdem sit trabibus 
fragiemve mecum solvat phaselon: Diog. L. 1 86 (Bias) συμπλέων ποτὲ 
ἀσεβέσι χειμαζομένης τῆς νεὼς κἀκείνων τοὺς θεοὺς ἐπικαλουμένων, Σιγᾶτε, ἔφη, 
μὴ αἰσθάνωνται ὑμᾶς ἐνθάδε πλέοντας; Antiphon v ὃ 82 πολλοὶ ἤδη ἄνθρωποι 
μὴ καθαροὶ χεῖρας ἢ ἄλλο τι μίασμα ἔχοντες, συνεισβάντες εἰς τὸ πλοῖον συνα- 
πώλεσαν μετὰ τῆς αὑτῶν ψυχῆς τοὺς ὁσίως διακειμένους τὰ πρὸς τοὺς θεούς, 
Eurip. Εἴ. 1353, Callim. Cer. 117, Xen. Cyr. vri 1 ὃ 25, also the story of 
Jonah. [Add Lys. 6 ὃ 19, Aesch. 7'Àeb. 593 seq., Theophr. CAar. 25, Apul. 
Apol. p. 418 Oud., and the curse in C. 7. G. 111 n. 9773 (EAein. Mus. 18689, 
pp.474—06) J.E.B.M.] According to Athen. xui p. 611 Diagoras was 
ghipwrecked as he was going into exile from Athens. 

ad fortunam—nihil intersit: cf. 11 43 interesse ad mentis aciem, — Job, 
in his protest against the orthodox view of his time, utters much the same 
sentiment (1x 22), but in him it is the step, not to Academic ágnosticistn, 
but to a higher faith, the belief in immortality. 


188 BOOK III CH. XXXVII ὃ 90. 


De. (7). Intentional neglect 4s a great fault àn a ruler, and in a 
Divine Ruler all neglect must be 4ntentional. S 90. 


$90. inquit: cf. 1 109 n., also 1 87, Reid on 4c. 11 79 dicit. — Forch- 
hammer, who denies this use of the 3rd person (p. 43 folL), would read 
inquitis. t appears to me here a natural politeness to avoid the ap- 
pearance of directly controverting the person addressed; and in this 
particular case (as we saw above S 86) the argument was not really 
employed by Balbus. 

quid est simile: *where is the parallel 1᾽ see above $$ 9, 15, 70, Dev. 
II 108. 

scientes: the argument is 'kings knowingly overlooking a fault are 
greatly to blame; (if they do so in ignorance it is a different thing ;) but the 
very plea of ignorance is denied to the gods, i.e. it 15. an a priori absurdity 
which needs no discussion. 


Dc. (8) Jt ὦ argued that vice ἐδ punished $n the descendants of 
the guilty person : what should we say of such justice àn a human 
ruler ? & 90. 


Ch. xxxvir. praeclare: ironical, like praeclara in ὃ 40, 72. 

istius modi : qualifying /egis. ] , 

ut condemnaretur flus: see above ὃ 15 nn. and compare the 
Second Commandment * unto the 3rd and 4th generation! and the execu- 
tion of the innocent descendants of Saul at the request of the Gibeonitese, 
with the later teaching of Ezekiel xvii 20 *the soul that sinneth it shall 
die: the son shall not bear the iniquity of the father, neither shall the 
father bear the iniquity of the son', Jerem. xxxi 29, Job xxi 19: also 
Homer 7j. τν 160 εἴπερ γάρ re kai αὐτίκ᾽ "OXUpmios οὐκ ἐτέλεσσεν, ἐκ δὲ 
καὶ ὀψὲ τελεῖ, σύν τε μεγάλῳ ἀπέτισαν σὺν σφῇσιν κεφαλῇσι γυναιξί τε καὶ 
τεκέεσσιν, Solon xir1 25 Bergk τοιαύτη Ζηνὸς πέλεται τίσις, οὐδ᾽ ἐφ᾽ ἑκάστῳ, 
ὥσπερ θνητὸς ἀνήρ, γίγνεται ὀξύχολος" αἰεὶ δ᾽ οὔ é λέληθε διαμπερές, ὅστις 
ἀλιτρὸν θυμὸν ἔχῃ, πάντως δ᾽ ἐς τέλος ἐξεφάνη" ἀλλ᾽ ὃ μὲν αὐτίκ᾽ ἔτισεν, ὃ δ᾽ 
ὕστερον: εἰ δὲ φύγωσιν αὐτοί, μηδὲ θεῶν μοῖρ᾽ ἐπιοῦσα κίχη, ἤλυθε πάντως 
αὖθις" ἀναίτιοι ἔργα τίνουσιν ἣ παῖδες τούτων ἢ γένος ὧν ὀπίσω, Plut. S. N. V. 
p. 557 with Wyttenbach's n., Hor. Od. 11 6 delicta majorum immeritus lues 
JAiomane, Mayor on Juv. xir 206. Dionysius Hal. vir 20 says it was 
a principle of Roman, as distinguished from Greek law, not to punish the 
children for the crimes of their parents, but that this had been forgotten 
in the Civil Wars, νεμεσητὸν θεοῖς ἔργον. [Add Plato Leg. 949 B, Isocr. 
Paneg. ὃ 157, Sen. Ben. 111 27 ὃ 2, Plut. Solon 24, Plin. Paneg. 64 ὃ 3, Dio 
LXxIV 2 ὃ 1, Schóm. Gr. Alterth. 11 254, Preller-Jordan A. Myth. 13 2506. 
J. E. B. M] 

quinam— paretur : * what measure can be found 1᾽ 2 τίς ἂν γένοιτο ; im- 
plying à wish. Charisius 1 p. 70 cites the lines as by Attius: they are 
probably from the 7/Ayestes. 


BOOK III CH. XXX vIII ὃ 90. 189 


internecioni: occurs in Attius (l 451 Ribbeck), common in Caesar 
and Cic. 

poenis luendis: *when will vengeance grow weary of exacting penal- 
ties for the death of Myrtilus?? *when will the blood-feud come to an end ?' 
lit. *when will weariness of vengeance be given to (ie. dawn upon) the 
paying of penalties for the death of Myrtilus?' Cf. the expressions dat 
Jinem miseriis Att. 293 Ribb., finis cura? datur ib. 577; or should we rather 
take poen. lu. as the Abl. of Manner, *by the exaction of penalties"? For 
the subject matter cf. Aesch. Agam. 1545 (Clytemnestra's words of ihe 
δαίμων Πλεισθενιδᾶν, the παλαιὸς δριμὺς ἀλάστωρ 'Arpéos). 

Myrtili : Oenomaus having promised to give his daughter Hippodamia 
to the suitor who should conquer him in the chariot race, Pelops bribed his 
charioteer Myrtilus the son of Hermes to loosen the pin in the wheel of 
his masters chariot. 'This being done the chariot was upset and Oeno- 
maus killed. Pelops journeying home with Hippodamia and Myrtilus 
threw the latter into the sea in order to avoid paying what he had 
promised. 'The subsequent calamities of the house of Pelops were attri- 
buted to the dying curse of Myrtilus, Eurip. Orest. 982—1010, Soph. ££. 
904 ὦ Πέλοπος d πρόσθεν πολύπονος immeía ὡς ἔμολες αἰανὴ τᾷδε γᾷ. εὖτε 
γὰρ ὁ ποντισθεὶς Μύρτιλος ἐκοιμάθη...οὔ τί πω ἔλιπεν ἐκ τοῦδ᾽ οἴκου πολύπονος 
αἰκία (Β66 above ὃ 68 agnum n.). 

$91. utrum poetae—dixerim : 'I should find it hard to determine 
whether the poets led the Stoics astray, or the Stoics added their sanction 
to the poets'. The Stoic arguments on this subject were probably such as 
we read in Plut.l c. pp. 557—560. Many exx. of the descendants suffering 
for the sins of their ancestors are given ib. pp. 556, 557, among them the 
mocking justification made by Agathocles for ravaging Corcyra, * because 
the Phaeacians had shown hospitality to Ulysses, the enemy of Sicily '. 

portenta: see118. flagitia: 1 66. 


D c. (9). We need not have vecourse to the Deity to explain. such 
moral government a8 actually ezsts in the world. t ἐδ simply a 
result of the laws of human nature. ὃ. 91. 


(Cicero has cut down his original so much as to obscure the force of his 
illustrations. Apparently the deaths of the offenders against Archilochus 
and Hipponax must have been attributed by some Stoic to the vengeance 
of the gods. Cotta argues that no external cause is needed; they are 
sufficiently explained by wounded feeling.) 

Hipponax: of Ephesus, the inventor of the *limping! iambic (Zambus 
scazon or Choliambus) in which the last foot of the senarius was changed 
to a trochee or spondee, the fifth foot being always an iambus, flourished 
in the latter half of the 6th century B.c. He was notorious for the bitter 
satires with which he revenged himself on the sculptors Bupalus and 
Athenis, *who had caricatured his natural ugliness?, see Hor. Epod. cited 


190 BOOK III CH. xxxvii 891. 


below. Cicero calis ἃ biting satire Hipponacteum praeconium (Fam. vr 
24), and says that in ordinary prose it is scarcely possible to avoid senarios 
et Hipponacteos i.e. the scazon (Orator 189). 

Archilochus : of Paros, fl. 700 n.c., inventor of the proper iambic metre, 
famed for his satirioal power. It is said that this was so deeply felt by 
the daughters of Lycambes, who had promised one of them in marriage 
to Arch. and afterwarda failed to keep his word, that they hanged them- 
selves through shame, cf. Hor. Epod, vr 13 qualis Lycambae spretus £nfido 
gener, aut acer. hostis Dupalo, Α. P. 19 Archiockum proprio rabies armamit 
tambo, Epist. 1 19. 31. 

conceptum: *derived from', contracted from', so we have conc. 
morbum Colum. vit 5 ὃ 14, conc. dedecus Cic. Off. 1 193, conc. ignem, Or. τὶ 
190 ez quo si qua macula concepta est, Rosc. Am. 66. 

continebat: 'nursed', cf. Post red. ad Qu. 1 quod odium scelerati 
Aomines...in omnes bonos conceptum jam diu continerent ; Cluent. 9A spes 
illa quam mulier commendatam α viro in alvo continebat. 

& deo causam : for the murder of Agamemnon or the overthrow of 
Troy. They are not examples of long delayed punishment for ancestral 
orime, but the effecta of much simpler causes. 

culpae paeno vocem: 'guilt cries aloud'. (Cf. Solin. 31 (of the aon 
of Croesus) voz timoris, Cic. PAZ. 9 ὃ 17 (with Koch'a n.) voce paene 
litterarum, and vociferor in Lucr.  J. E. B. M.] 

Hippocrate: “1 ascribe those cures we hear of rather to Hipp. the 
father of medicine (Ql. 400 5.c.) than to Aesculapius; c£. above $ 57. 

Lacedaemoniorum: 1 wil never allow that Sparta received ber 
rule of life from Apollo rather than Lycurgus'!, see ὃ 57 on Νόμιον. 

Critolaus: one is tempted to follow Allen in repeating the name 
( yea, Critolaus, I say ") which would explain the use of inquam ; see the 
long list of similar repetitions in Merguet's Lex. Cic. vol. 11 p. 713. But 
perhaps we may understand it simply as enforcing the general principle, 
that good and evil come not from God, but from man : *it was Critolaus, I 
repeat, that ruined Corinth'. He was general of the Achaean League in 147 
B.C., succeeded in inflaming his countrymen against Rome, was defeated 
by Metellus, praetor of Macedonia, near Thermopylae and never heard of 
more. His successor Diaeus refused all terms and was utterly defeated 
by Mummius, who sacked and destroyed Corinth im 146 5.c. ; c£ Cio. Off. 
I 30, Fam. 1v δ, Flor. 11 16. 

Hasdrubal: the general of Carthage in the 3rd Punico War. By 
entering into the conflict with Massinissa and by his cruelty towards the 
Roman captives he may be said to have brought about the ruin of his 
country in the same year in which Corinth fel. The two events are 
brought together in H. P. 11 7 mec vero ulla res magis labefactatam dis et 
Carthaginem et Corinthum pervertit aliquando quam ic error ac disnipatio 
civium, quod, mercandi cupiditate et. navigandi et agrorum et. armorum 
cultum reliquerant. 


BOOK III CH. xxxvii $91. 191 


oculog—effoderunt: cf. Paterc. rr 52 (of Pharsalia) col/isa inter se 
duo rei publioae capita, efossumque alterum Homani imperii lumen ; Cio. 
Afand. 1l Corinthum paéres vestri, totius Graeciae lumen, exatinctum esse 
voluerunt. The metaphor was used by Leptines in his address to the 
Athenians in behalf of Sparta after the defeat at Leuctra, οὐκ ἐᾶν περιιδεῖν 
τὴν Ἑλλάδα ἑτερόφθαλμον γενομένην (Arist. HÀet. 111 10), and, according to 
the Schol August. ad Dem. 7. L. p. 361, had been previously used of 
Athens by the Phocian deputies against the Thebans at the end of the 
Peloponnesian war, μὴ ἑτερόφθαλμον τὴν Ἑλλάδα ποιῆσαι, αἰνιττόμενοι δύο 
ὀφθαλμοὺς εἶναι τῆς “Ελλάδος, τήν re ᾿Αθηναίων πόλιν καὶ τὴν Λακεδαιμονίων, cf. 
Justin v 8, Aristid. Leuctr. p. 639 Dind. Hegesias employed the same 
metaphor about Athens and "Thebes in the time of Alexander, see 
Spengel on Arist.l c. and cf. Milton P. R. 1v 240 * Athens, the eye of 
Greece'. [Julian Epist. 24 calls Damascus τὸν τῆς ἑώας ἁπάσης ὀφθαλμόν. 
Add Oros. 11 17 (of Athens and Sparta), Liban. 1 531 Reiske (of Athens), 
Yal. Max. 1v. 33 (of Augustus and Tiberius) For ἑτερόφθαλμος seo Diod. 
Sic. X11 17 $ 4 Tzetz. Ch4. 1x 97, Dorville on Chariton p. 580.  J. E. B. M.] 
Hirzel (p. 243) remarks that the compassionate tone in which Cic. 
speaks of the fall of Carthage, as contrasted with the language used in 
Off. x 39 (majores nostri Karthaginem et Numantiam funditus sustulerunt : 
zollem. Corinthum, aed. credo aliquid secutos, opportunMtatem. loci maxime 
&c.), ia an evidence that he is here copying from Clitomachus the Cartha- 
ginian, who, as we learn from 7'usc. v 54, eversa, Carthagine librum misit 
consoland: causa, ad. captivos cives suos. 

aliqui—deus: the adjectival pronoun, as in Acad. τι 19 si deus aliqui 
requirat, Tusc. 1 23 deus aliqui viderit ; but in. Lael. 81 (aliquis deus), 
Fam. xiv 7 $ 1, Aoad. 11 61, we have the substantival pronoun in apposi- 
tion. M88 bave deum, defended by Wopkens and Allen as an attraction 
gimilar to that in Leg. ni 12 haec est quam Scipio laudat temperationem 
rei publicae (on which see Krugers Unters. ὃ 79); but there it is the 
bare predicative noun which is attracted ; I doubt whether an instance 
could be found in Cic. of the attraction of the subject, leaving its epithets 
unchanged in their original case. 


Dec. (10). According to the Stoics, God, being 4noapable of anger, 
cannot inflict punsshment, — But why does he not &nterfere to. protect 
the good ? You have proved hia omnspotenca : ἐξ must be eher the 
will or the knowledge, which ἐδ wanting. ὃ. 92. 


irasci negatis: cf. Off. πὶ 102 Àoc quidem commune est omnium philo- 
sophorum—numquam neo irasci deum neo nocere ; Sen. Ira 11 27 $ 1 quae- 
dam sunt quae nocere non possunt, nullamque vim nisi beneficam οἱ saluta- 
rem, habent, u£ di immortales, qui nec volunt obesse nec possunt. Natura 
enim illis mitis et placida est, tam longe remota ab aliena injuria quam 
a s-; Lactant. [ra v 1 existimantur Stoici aliquanto melius de divinitate 


192 BOOK III CH. XXXVIII 891]. 


sensisse, qui aiunt. gratiam in, Deo esse, iram non esse; of which he says 
&peciose ista. populariterque dicuntur, but qui bonos diligit, et malos odit ; 
*therefore the Epicureans, who deny both grotía and ira on the part of 
God (see above 1 45 n.), are more logical than the Stoics'. But the Stoics, 
and still more Plato, in his noble assertion of the Divine beneficence, 
even in punishment (/iep. r1 379, 380), approach more nearly to the 
teaching of the Bible, as expressed in the words of the Collect for Good 
Friday (*O merciful God, who hast made all men and hatest nothing that 
thou hast made"), than Lactantius does. 


Ch. xxxix $ 92. subvenire certe potuit: (if he is incapable of 
anger) *still he might at least have preserved such cities '. 

sine labore ullo: cf. 11 59 aolientium cum labore, and 1 99 n. 

ut moveantur: Subj. because subordinate in oblique narration, cf. 
above $ 69 quem ad modum fiat. 

ut enim hominum membra : Sch. compares Div. 1 190 si animal 
omne, wt vult, ita, «titur motu sui corporis prono, obliquo, supino, membraque 
quocumque vult flectit, contorquet, porrigit, contrahit, eaque ante efficit paene 
quam cogitat, quanto id deo est facilius cujus numini parent omnia/ Lucr. 
III 144 corpus paret et ad numen mentis momenque movetur ; Lact. Opif. 1 
nervi quibus mena—minimo nutu totius corporis molem temperat ac flectit. 

neque id dicitis superstitiose...sed physica constantique ratione: 
for pAys. rat. cf. τὶ 23 and 63, in which latter it is contrasted with stper- 
&titio, as also in Dir. 1 196, 11 48, For const. (* consistent, well-reasoned 
theory") cf. Sest. 87 simplex causa, constans ratio and Of. 1 144 oratione 
constanti (*a coherent speech" Holden) [Anihter marked by Lewis and 
Short as ἅπαξ Aey. Add Lact. 11 4 ὃ 4, Ambros. Fid. Res. 106. J. E. B. M.] 

materiam—commutabilem : cf. Sext. Emp. x. 3129 ἐξ ἀποίου μὲν otv 
καὶ ἑνὸς σώματος τὴν τῶν ὅλων ὑπεστήσαντο γένεσιν ol Στωικοί' ἀρχὴ γὰρ τῶν 
ὄντων κατ᾽ αὐτούς ἐστιν ἡ ἄποιος ὕλη καὶ Ov ὅλων τρεπτή" μεταβαλλούσης τε 
ταύτης γίνεται τὰ τέσσαρα στοιχεῖα, πῦρ καὶ ἀήρ, ὕδωρ καὶ γῆ. Sch. cites Ac. 
I 27 subjectam putant (veteres Academici) omnibus sine ulla specie atque 
carentem omni qualitate materiam quandam, ez qua omnia expressa atque 
efficta sint : quae tota omnia accipere possit, omnibusque modis mutari atque 
ex omn: parte &c., see Reid ἐπ loc. A similar argument was used in support 
of divination, cf. Div. 1 118 folL, 11 35 foll. 

fictricem : the only other ex. cited is from Tert. Fes. Carn. 16. 

[moderatricem : used by Plautus and several times by Cic. also by 
Statius, Augustine, Rufin., Clem. Aecog. vi11 22. J. E. B. M.] 

aut nescit quid possit aut: the argument appears to be *the Deity 
is proved to have power and assumed to have goodness, yet it fails to use 
that power so as to prevent these calamities ; therefore it must either be 
ignorant of its power, or indifferent to human affairs, or incapable of 
judging what is best'. Apparently the 1st and 3rd alternatives are tacitly 
negatived, the 2nd only being discussed. We may compare the alternatives 
in τι 77 and in Div. π 101. Lactantius (/ra 13 $ 20) puts the alterna- 


BOOK III CH. XXXIX $ 92. 193 


tives more clearly, Deus aut vult tollere mala et .mon potest, aut potest. et 
non vult, aut neque vult neque potest, aut et vult et potest. 


Dc. (11. You allow that God does mot care for $ndividuals. 
What ground 1a there for believing that he cares for communities, or 
even for mankind as a whole ?  $ 93. 


ὃ 93. non curat singulos homines: 'you say, God does not trouble 
himself about individuals'; but in τὶ 165 it is distinctly asserted separatim 
ab universis singulos diligit; compare the descending sores there with 
the ascending sores here. Other Stoics however held that individual 
good was not in itself the object of the deity but that it was necessarily 
involved in his true object, the general good, cf. M. Ant. cited on 11 θά 
and Seneca JY. Q. 11 46 singulis non adest Juppiter, Zeller τι 1p. 168. The 
saying in I1 167 magna di curant, parva, neglegunt (on which see rii 85) 
comes to much the same thing. 

non mirum: the Academic comment, *I am not surprised at it; he 
does not even care for cities (such as Corinth and Carthage); and if he does 
not care for them, why should he care for nations and races! (such as the 
Greeks or Phoenicians)? 

contemnet: logical] future, *if it shall prove that he despises them, 
cf. Roby $ 1465. 


Dc. (12). Yet you are inconsistent enough to believe 4n divination 
and to encourage the practice of vows. ἢ 93. 


idem dicitis, idem : 'how is it consistent in you to say that the 
Gods do not attend to details, and yet to hold that they distribute dreams 
to men 1᾽ cf. 11 162, 163, 166, Div. 1 39 foll. For persequi see above ὃ 86. 

haec tecum : Cic. would seem to have forgotten that Balbus himself 
had touched on divination by dreams (rr 103); otherwise it would have 
been unnecessary to state that it was generally credited by the Stoics 
(vestra). 

vota suscipi: *'that men should take vows on themselves! : cf. Seneca 
JV. Q. 11 37 nos quoque existimamus vota proficere, salva, vi ac potestate 
fatorum : quaedam enim α dis immortalibus ita, suspensa, sunt, ut in bonum 
vertant, si admotae ds preces fuerint, δὲ vota suscepta. 

nempe : 'of course it is by individuals that vows are made'. Nempe 
here introduces the minor premiss. 

audit de singulis: abbreviated for de rebus singulorum. 


Dc.(13). 7} all your unemployed deities were turned to proper 
account, there need have been no meglect 4n the government of the 
wniwerse. 893. 


fac esso distentam : as the Epicureans affirmed of the Stoic deity, 
I 24 and 51. [See on distineri Staveren on Nepos xxv 9 ὃ 4. 4. E. B. M.] 


M. €. III. 13 


194 BOOK III CH. XXXIX 893. 


terram tuentem, maria moderantem : notice alliteration. 

nihil agere et cessare: see r 102 of the Epicurean gods. 

qui—innumerabiles explicati sunt: *whom your theory admits in 
such numbers?; cf. above $ 23 stellae quas tu innumerabiles reponebas. ΑΔΒ 
explained in r1 59—71, the various gods of te Stoics are all manifestations 
of the one supreme Deity. Chrysippus in his 3rd book de Substantia, 
cited by Plut. Sto. Rep. p. 1051, suggested that some of the evils of life 
might be accounted for by the mistakes of subordinate spirits (δαιμόνια), 
cf. Plato Symp. p. 202 E πᾶν ro δαιμόνιον μεταξύ ἐστι θεοῦ τε kai θνητοῦ. 
Τίνα, ἦν δ᾽ ἐγώ, δύναμιν ἔχοντα; ἙἭ, ρμηνεῦον kai διαπορθμεῦον θεοῖς rà παρ᾽ 
ἀνθρώπων καὶ ἀνθρώποις τὰ παρὰ θεῶν, τῶν μὲν τὰς δεήσεις καὶ θυσίας, 
τῶν δὲ τὰς ἐπιτάξεις τε καὶ ἀμοιβὰς τῶν θυσιῶν, x.r.X., Cels. ap. Orig. vit 
p. 9/7 ὅτι περ ἂν ἐν τοῖς ὅλοις εἴτε θεοῦ ἔργον εἴτ᾽ ἀγγέλων εἴτε ἄλλων δαιμόνων 
εἴτε ἡρώων, πάντα ταῦτα ἔχει νόμον ἐκ τοῦ μεγίστον θεοῦ, τέτακται δὲ ἐφ᾽ 
ἑκάστῳ δύναμιν λαχών, ὅστις ἠξίωται. The belief in such subordinate 
agencies was widely prevalent at this time: as we may gather from 
the words of the centurion in St Luke vir 7, 8. 

dicere habui: cf. 1 63 n. 

explicatus haberet: periphrastic for evplicaretur, cf. 1 45 venerationem 
habet. No other ex. of the word in this sense is given. 


Conclusion. Cotta 4s to be understood not aa pronouncing a definite 
sentence, but contributing to a discussion. — Cicero avows his personal 
preference for the Stoic view. 88 94, 95. 


Ch. xn $94. Cotta finem: cf. Fin. 1v 1 quae cum dixisset, finem 
tlle; ib. 11 17 tum ille, finem, inquit, interrogandi, sí videtur ; see Madv. on 
Fn. 1 9 quem quidem locum. 

rationem quae—constituta est: 'the reverent and well-considered 
doctrine of the Stoics on the subject of divine Providence!, cf. Div. 1 117 
ea ratio quae est de natura deorum (theology?) ; Verr. 1 10 ut omnem 
rationem salutis in pecunia, constitueret. 'The recurrence providentia—pro- 
videntissime seems to be merely accidental, 

dabis: Fut. for Imper. *you must give us', c£ 1 59, 111 41 tu reddes, 
Att. xi1 22 $ 2 scribes ad me cum scies, Roby ὃ 1589. 

quoniam advesperascit: the same phrase occurs Zn. Iv 80. 

pro aris et focis: so Cat. rv 24, Att. vix 11 ὃ 3, Sallust Cat, 59, 
Liv. v 30, Gell. xi& 9 $ 8, &c. The Greeks do not seem to have had any 
corresponding phrase. 

muris quos sanctos esse dicitis: cf. /nstit. 11 1 ὃ 10 sanctae quoque 
res, veluti muri et portae, quodam modo divini juris sunt...ideo autem muros 
sanctos dicimus, quia, poena capitis constituta, sit in eos, qui aliquid in muros 
deliquerint, where Schrader compares Plut. Qu. Hom. 27 (discussing the 
reasons of their sacredness, see Wyttenb. $n ioc.) Romul. 11, Dionys. 
Hal. 1 88, Festus s. v. rituales. Special religious ceremonies were needed 
for the extension of the pomerium. 


BOOK III CH. XL $ 94. 195 


diligentius religione quam moenibus: cf. Heracl. fr. 100 Byw. μά- 
χεσθαι χρὴ τὸν δῆμον ὑπὲρ τοῦ νόμον ὅκως ὑπὲρ τείχεος, Acad. 11 137 Àaec 
tibi (the Stoic doctrines) tam sunt defendenda quam moenia. 

$95. opto redargui: *the Inf. is said not to be found with opto in 
Caesar and Sallust (Draeg. 1. The only other instance of its use in Cic. 
appears to be Fam. x 20$ 3. Merguet gives two exx. of optatum with 
the Inf" Hirschfelder PAil. Wochenschrift 1882, no. 12. 

quippe: ironical, *O yes (there can't be a doubt of his convincing 
you), when he even believes that dreams come from Jove'; cf. FYn. 1v 7 
sta ipsa...a, te quidem apte ac rotunde. | Quippe ; habes enim a. rhetoribus; 
Murena 14. ergo condemnetur ; quippe, ànquit ; Holden on Plane. 53; Leg. 
I 4 intellego te frater alias in. historia. leges observandas putare, alias in 
poemate. M. Quippe; cum $n illa ad. veritatem cuncta, referantur, where 
see Dumesnil. 

somnia ab Jove: Hom. 77. 1 63 kai yap τ᾽ ὄναρ ἐκ Διός ἐστιν, Pers. 11 56, 
Cic. Div. 11 121 foll, above 1 46 n. on occurri. [Chrysippus wrote ἃ trea- 
tise on dreams, as we learn from Div. 16. Swainson.] 

levia: with & double meaning, (1) of the unsubstantial nature of 
dreams, (2) of the groundlessness of the Stoic theology. 

haec cum essent dicta, ita discessimus: *the conversation ended 
here and we parted, the upshot being that? &c. 

ad veritatis similitudinem : the hesitation of the Academic is 
opposed to the certitude of the Epicurean (verior) The Stoic disputant 
in Dv. 1 9 repeats this as ad veritatem propensior. 'lhere seems to be no 
other example of this impersonal use of propensus. 


13—2 


NOTES ON THE FRAGMENTS. 


1. THE first and second fragments are given in Lambinus! edition. 
The former might naturally introduce section C of Book rit, where Cicero 
criticizes the Stoic argument in proof of the Providential government of 
the universe. For the caution to be observed in theological discussion cf. 
I 61 n. 

2, 'This fragment is interesting as bringing distinctly forward the 
question whether God is a Creator, in the strict sense of the term, or 
merely à Builder and Architect, employing preexisting matter to frame the 
world which we see. Compare on this subject Mosheim's dissertation con- 
tained in Cudworth vol. 3 p. 140 foll. He maintains that even the Neo- 
Platonists never conceived of matter in itself as an actual creation, but 
rather as & coeternal shadow or emanation of Deity. Cf. Theodoret 
Graec. Aff. p. 63 l 44 ξυνυπάρχειν τῷ Θεῷ τὴν ὕλην καὶ οὗτος (Plato) ἔφησε, 
καθὰ καὶ Πυθαγόρας καὶ ᾿Αριστοτέλης καὶ οἱ τῆς Ποικίλης ἐτώνυμοι. — The argu- 
mentation of this passage would suggest that it was ἃ moot point whether 
pure matter, the ἄποιος ὕλη itself, was not made by the Creator, as well as 
the world which proceeded out of it. 'The Stoics, while maintaining the 
eternity of matter, identified Glod with a particular form of matter, the 
Artistic Fire, into which all other forms of matter were merged in the 
cyclic conflagration, and out of which the Cosmos was periodically evolved. 
This forms the subject of section Cc in Book rr cf. πὶ 75 providentia 
deorum mundum et omnes mundi partes et initio constitutas esse et omni 
tempore administrari, and below ab animantibus principiis eam (naturam) 
esse generatam, with the note. Hence Zeno spoke of fire not merely 
as artificiosus, but as artifez (11 57). We may understand therefore 
that, while the Stoics would shrink from speaking of the creation of 
matter, since God himself was material, they would have no objection to 
speak of the different elementa as created. Cotta is here endeavouring 
to show the inconsistency of the two beliefs by means of his favorite 
sorites.  ' You agree that the Divine Architect, like the human archi- 


NOTES ON THE FRAGMENTS. 197 


lect, must have had some material to work on, and that this material 
must have had properties of its own; similarly we may assume that, when 
, he made plants and animals, he must have had, as his material, the four 
elements of which they are compounded'. Lactantius distinctly denies 
the first assumption (11 8 ὃ 8), nemo quaerat ex quibus ista, materiis tam 
magna, tam marifica, opera Deus fecerit. Omnia enim fecit ex. nihilo ; nec 
audiendi sunt. poetae qui aiunt. chaos in, principio fuisse...postea vero Deum 
$nstru.riase mundum ; then, after citing this passage to show that the philo- 
sophers are no wiser than the poets, he goes on to argue that *if God did 
not make matter, he must be inferior to the maker of matter, which is 
equivalent to saying that the maker of matter is the real God ! Or, if it 
be said that it exists by nature, then nature must be rational, but a 
rational and creative nature is only another name for God. Cicero's com- 
parison ignores the difference between God and man, nam sí est aliquid 
ante illum, si factum est quidquam non ab illo, jam potestatem Dei et nomen 
amittet. Ifit be said that matter is eternal, there must be two contending 
elernals, which is impossible, or God must be derived from matter, the 
rational and voluntary agent from that which is without will and con- 
sciousness &c." Cf. Theodoret p. 64 (ἡ γραφὴ) δημιουργῆσαι rà ξύμπαντα 
ἔφησε τὸν θεόν, οὐ καθάπερ οἰκοδόμοι καὶ ναυπηγοὶ καὶ χαλκοτύποι καὶ χρυσο- 
Χχόοι.. καὶ οἱ ἄλλοι τεχνίται τὰς ὕλας ἐρανιζόμενοι ταύτας εἰδοποιοῦσί τε καὶ 
διαγλύφουσι, καὶ τὰ ὄργανα παρ᾽ ἀλλήλων ἀντιλαμβάνοντες, ἀλλ᾽ ἅμα βουληθῆναί 
τε καὶ τὰ μηδαμῇ μηδαμῶς ὄντα παραγαγεῖν. ᾿Απροσδεὴς γὰρ ὁ τῶν ὅλων θεός, 
αἱ δὲ ἀνθρώπιναι τέχναι ἀλλήλων προσδέονται.... 'O δὲ τοῦ παντὸς ποιητὴς οὔτε 
ὀργάνων οὔτε ὕλης δεδέηται, also Euseb. Pr. Ev. vir 19---22, Besides the 
analogy of the human artificer, Aristotle uses the analogy of generation to 
prove that creation out of nothing is impossible, PAys. 1 7 ὃ 6 ὅτι δὲ xal al 
οὐσίαι kal ὅσα ἄλλα ἁπλῶς ὄντα ἐξ ὑποκειμένου τινὸς γίνεται, ἐπισκοποῦντι 
γένοιτ᾽ ἂν φανερόν" ἀεὶ γάρ ἐστί τι ο ὑποκεῖται, ἐξ οὗ γίνεται τὸ γιγνόμενον, οἷον 
τὰ φυτὰ καὶ τὰ ζῷα ἐκ σπέρματος. 

faber: see n. on fabrica 11 35. 

Cera: sc. ζέων. 

3. This is taken from Scaurus, a Virgilian commentator of the time 
of Hadrian, who in his note on Aen. v 95, where Aeneas is represented as 
doubtful what to think of the snake which issued from his father's tomb 
(incertus Geniumne loci famulumne parentis esse. putet), writes as follows: 
erudite ; nam ait ex medullis corporum angues nasci. — He then cites 
Persius pinge duos angues, and, after ἃ short hiatus, refers to the story of 
Cleomenes, the reforming king of Lacedaemon, as told by Cicero. "There 
can be no doubt that the allusion is to what is recorded in Plut. CZeom. 39 
p- 823, of the snake which wound itself round the head of Cleomenes, as 
he hung on the cross, and guarded it from obscene birds. This was taken 
as ἃ sign that Cl. was beloved by the gods and was himself ἃ. hero and 
demigod ; but the wiser sort explained it by a theory ὡς μελίττας μὲν βόες, 


σφῆκας δὲ ἵπποι κατασαπέντες ἐξανθοῦσι, κάνθαροι δὲ ὄνων τὸ αὐτὸ παθόντων 


198 DE NATURA DEORUM. 


(qoyovobrra,, rà δὲ ἀνθρώπινα σώματα, τῶν mepi τὸν μυελὸν ἰχώρων συρροήν 
τινα καὶ σύστασιν ἐν ἑαυτοῖς λαβόντων, ὄφεις ἀναδίδωσι. Καὶ τοῦτο κατιδόντες 
οἱ παλαιοὶ μάλιστα τῶν ζῴων τὸν δράκοντα τοῖς ἥρωσι συνῳκείωσαν. Αἱ first 
sight one is tempted to suppose that Cotta must have adduced the case 
of Cleomenes as ἃ parallel to that of Metellus and of Drusus (X. D. πὶ 81), 
good men abandoned to the malice of their enemies during their life 
and only tardily vindicated after their deaths. But the fragment in all 
probability belongs to the lost section C; and the remark with which 
Scaurus introduces his comment (erud4e, nam ait ex medullis &c.) sug- 
gests that his quotation from Cicero must have been made for the 
purpose of illustrating the theory noticed by Plutarch. "We have already 
met with allusions to spontaneous generation in Ir 26 (n. on ἔρϑα er se 
generata) and Lucretius uses this as ἃ proof that no creator is needed 
(11 865 ex insensilibus omnia principiis constare, the opposite to Balbus! ab 
animantibus principiis eam (naturam) esse generatam, see 1. 871 quippe 
videre licet vivos exsistere vermes stercore de taetro &c. and v 783 foll). We 
may conclude therefore that Cotta's reference to Cleomenes formed a part 
of the argument by which he endeavoured to disprove the doctrine of an 
intelligent first cause. 

4. "There seems no reason why this fragment should have been brack- 
'eted by Mu. Tt istrue that much the same words are found in Of. 1 105, 
but the providential care of man is the subject of section D (cf. r1 65), so 
that Cotta could scarcely help saying something of the kind. 

δ. Forthe Magnus Annus see II 51 n. Thisis probably a piece of care- 
lessness on the part of Servius. We nowhere else read that it consisted of 
3000 years. In the Hortensius, as recorded both by Serv. on Aen. 1: 969 
and τι 284, and by Tac. 0r. 16, 1} was reckoned at 12954. Servius however 
(l. c.) notices the inconsistency of the two estimates of Cicero in the words 
(magnum annum) de quo varia dicuntur a Metone et ab Eudoxo et a 
Ptolemaeo et ab ipso Tullio. 

6. The words of Servius are ' spirabile!...est sermo Ciceronis, quam- 
quam ille spiritale! (so "Thilo and Hagen with one Ms C against the 
majority of the better M88) dixerit. in libris de deorum natura. Spiritalem 
is the reading of B in NV. D. 11 18, and though the form spiritualis is more 
regular, yet we find the former in Vitr. x 1, and possibly we ought to read 
it in Cicero. ΑΒ for spiritabilem, it is read by N and Red. in πὶ 18 (for spira- 
bilem of other M88) and by the Paris codex of the 9th century in 7'usc. 1 40, 
but there can be no doubt that this is merely & corruption, like anzma- 
bilis, naturabilis, morabilis, aequabilis compared by Mu. on Tusc. 1l. c. 

7. We naturally look to Book t1 142 foll. for this description of the 
eyes, but nothing of the kind is said there. We only read that the ears 
have duros et quasi corneolos introitus, but this has no reference to the 
resistance of cold. Possibly Cotta may have examined in detail the Stoic 
panegyric on the wisdom shown in the structure of the body, and in doin: 
so remarked on this supposed use of the cornea. 


NOTES ON THE FRAGMENTS. 199 


Baiter, following Davies, gives two other fragments, one from Nonius 
p. 96 on the use of the word dulcitudo, but the reference in Non. should 
be Orat. 111 97; the other from Arnobius 111 6, which gives an interesting 
account of the feeling of the Pagans towards Cicero's dialogue, but contains 
no quotation from it. Creuzer refers to à Coder Scorialensis, bearing the 
title Ciceronis Fragmenta de natura deorum et divinatione, which is men- 
tioned in Büsching's Magazin für die neueste Llistorie und | Geographie 
vol. v p. 123. 


APPENDIX ON THE MYTHOLOGICAL SECTION. ($$ 41—60.) 


THE mythological summary given by Cicero diverges in many 
particulars from the ordinary tradition, but is in remarkable agree- 
ment with what we find in four later writings, the Protrepticon of 
Clemens Alexandrinus (fl. 200 4. n.), the Liber Memorialis of Am- 
pelius (fl. 250 A. p.?), the Disputationes adversus Gentes οὗ Arnobius 
(8. 300 4. n.), the De Mensibus of Laurentius Lydus (b. 490 4. p.). 
Are we to suppose that these writers borrowed from Cicero or from 
Cicero's authority Clitomachus, or was there some earlier common 
source? There is no sign that Clemens was acquainted with the 
works of Cicero or even that he had any knowledge of Latin 
literature; moreover he cites as his authorities, under the head of 
Apollo, Aristotle and Didymus, and adds particulars which we do 
not find in Cicero, e.g. that the 4th Apollo was son of Silenus, 
that some writers made ἃ 5th and 6th Apollo, that the 4th Minerva 
was called Coryphasia and that the mother of the 5th was Titanis. 
On the other hand it is probable that the remaining three had some 
knowledge of Cicero. Lydus quotes from his Verrine orations and 
had a fair acquaintance with Latin literature, especially with the 
writings of Varro ; but he too cites other authorities, e.g. Terpander 
for the 1st Dionysus, 'the poets' for the others, Melias, Crates, 
Eratosthenes, Eumelus, under Zeus. Again in many respects he 
diverges from Cicero; thus, besides assigning ἃ different parentage 
for the 3rd, 4th and 5th Hercules he names ἃ 7th, son of Zeus 
and Maia. Moreover his references to mythology are scattered. up 
and down his book, which is on the model of Ovid's Fasti, and 
can hardly have been picked out from this section of Cicero. 
Arnobius probably copied from Cicero, as he often quotes from the 


200 APPENDIX ON THE MYTHOLOGICAL SECTION. 


AY. D. and agrees with Cic. in each case as to the number of synony- 
mous deities, in fact only departs from him in making Hyperiona 
the mother of Sol, and in his description of the 3rd and 4th Minerva, 
making the 3rd the inventress of arms and daughter of Saturn 
(instead of Jupiter), and the 4th the Coryphasia of the Messenians 
insteud of Coria the inventress of chariots. In the account of Sol 
the divergence may be explained by simple carelessness, in that of 
Minerva he has followed the Protrepticon of Clemens, which seems to 
have been one of the chief sources of his book. It must be observed 
however that in another passage (ΠῚ 37 cited in the note on Musae 
$ 54) he refers to Mnaseas, Ephorus, Myrtilus and Crates as au- 
thorities. Lastly AÁmpelius, whose treatise is an epitome of the 
poorest type, follows on the whole the order of Cicero, but has the 
most extraordinary divergences, introducing such names as Granicus, 
Joab, Crio, Joppe, which can hardly be explained away by the 
corrupt state of the text: and there are besides signs that he follows 
& Greek original Thus the names Cronus C'ronia are plainly Greek, 
and the phrase Jovis Aetheris filius seems to be a mistranslation of 
Διὸς τοῦ Al0épos. He also adds further details, e.g. that Hercules 
founded the Olympian games (cf. Diodorus quoted on 7daeis Digitis. 
8 43 n.), that he taught Atlas, that the mother of the 5th Minerva 
was Titanis; and even brings in & deity, omitted by Cicero, viz. Mars. 
Also in common with the other parallel writers he is silent as to 
Pan being the child of Penelope and Mercury (8 ὅθ), and as to the 
names of the Muses and Dioscuri (SS 53, 54). 

From the above considerations it would seem that the four 
parallel writers must have had access to some other authority besides 
Cicero: was this authority Clitomachus? I think we may say this 
is impossible in the case of all but Clemens, and not very probable 
even in his case. If however we compare certain other authors who 
are to some extent in agreement with Cicero, where he departs from 
the ordinary tradition, I think we shall find indications of an earlier 
common source from which the tradition was derived both by 
Clitomachus and by the later epitomists. Among these authors are 
Servius, the Virgilian commentator, and Lactantius Placidus, the 
scholiast on Statius, in regard to three out of Cicero's five Mercuries. 
The latter names ἃ certain Corvilius as his authority. Athenaeus 
(quoted on ὃ 42 Asteriae) names Eudoxus as authority for the state- 
ment that Hercules was son of Jupiter and Asteria. "The contest 
hetween Apollo and Jupiter (& 57) is said by Fulgentius to have been 


-— XL ———— ————— - * -———— —* |. — 


APPENDIX ON THE MYTHOLOGICAL SECTION. 901 


narrated by Mnaseas in the 3rd book of his Europa.  Harpocration 
cites Mnaseas for the statement that Minerva, daughter of Coryphe, 
daughter of Oceanus, was the inventress of chariots. Tzetzes and 
Firmicus agree in the story of Minerva sluying her father Pallas. 
The Orphic hymns illustrate the names Eubuleus, Tritopatreus, 
Anactes.  ÀÁs Mnaseas is mentioned by three different writers, 
Arnobius, Harpocration and Fulgentius, as the source from whom 
they have borrowed, δρᾶ as he is ἃ noted Euhemerist of the 
Alexandrian school the evidence, so far as it goes, seems to point 
to him as the mythologist followed by Clitomachus, i.e. by Carneades. 

ΑΒ regards Cicero's summary, it is evidently very incomplete. 
He omits from his list the names Juno, Ceres, Neptunus, Mars, 
Pluto, Hecate, Pan, Rhea, Proserpina He sometimes passes over 
the common tradition, as that which makes Dionysus son of Semele: 
he omits to note real differences, such as that between his three 
Cupids and the primaeval Eros, or between the Greek and the 
Ephesian Diana; aud makes distinctions where there are none, as 
in the case of Aesculapius, Mercurius and Minerva. The frequent 
references to Egypt, the paternity of Nilus in the case of five 
deities, the names Theuth and Phthas and the ineffable name of 
Mercurius would seem to indicate an Alexandrine origin, while 
the references to mystic rites suggest & connexion with the Orphio 
theology. 

In the comparative view, which follows, square brackets denote 
that the statement made is not given in that particular place by 
Cicero, but supplied from another part of his summary. 


Name of Divinily |: Parents 
Hercules . 
(Cic. N. D. 11141) Jupiter a -- Lysithoe 
B , Nálus 
6 | Jupiter -- Asterin 
(sigter of Latona) 
€ 
$ | Jupiter γ- Alemena 
Jj upiter a ! Aether 
D. 111653) 
B | Caelus 
y | Saturnus 
Dioscuri a Jupiter a - Proser- 


(N.J). 111 53) pina 


B | Jupiter y -- Leda 


Y | Atreus, s. of Pelops 


202 


CICERO 


Other Relations 


d. Karthago 


[wife, Proserpina; child- 
ren, Dioscuri e, Diana 
a, Dionysus a, see be« 
low] 


child, Minerva y [Mu- 
808 a] 


(children, Hercules £, 
Dioscuri 8, Musae f, 
Vuleanus y, Mercur- 
P y, Apol T y, Diana 


Country Miscellaneous 


contended with Apollo 


——MÁ— | — —— ——— | ———— 


for tripod 
Egypt gen the 'Phry- 
EJP god {διε hry 
one of the Idaean Dac- 
tyls worshipped witta 
funeral rites (at Cou*, 
Tyre 
India also called Belus 
Arcadia 
Arcadia 
Creta tomb shown in Crete 
Athens |also named Anacte«, 


viz. Tritopatreus, Eu- 
buleus, Dionysus 


Castor and Pollux 
Alco, Melampus, Evio- 
lus 


203 


COMPARATIVE VIEW OF OTHER MYTHOLOGISTS 


Ampelius 


Lib. Mem. c. 9. $12. Hercules 


sex: primus Jovis Aetberis 
filius (lii, W.); secundus 
Nili fllius, quem principem 
colunt Aegyptii; tertium con- 
ditorem loci ((udi, Duk.) sui 
Hellenes( Elei, V uartus 
Cronii (Gromi, Mss ius et 
Cartheres, !quem Carthagini- 
enses oolunt!, unde Carthago 
dieta est; quintus Joab (Li- 
banit, W.) filius, qui cum 
rege Medorum pugnavit; sex- 
tus Jovis fllius ex Aleumena, 
qui Atlanta docuit (atAla do- 
cuit, Halm. Atlanta domuit, 
Roth). 


1 Should this clause be put 
after quartus 
$3 Following Lydus. 


$1. Joves fuere tres. Primus 


in Arcadia, Aetheris fllius, cui 
etiam — Aetherius cognomen 
fuit: hic primum Solem pro- 
creavit. — Secundus ibidem 
(Mss abide, edd. abinde, al. 
ab Ida) in Arcadia, qui Se&- 


'turnius cognominatur, qui ex 


Proserpina Liberum patrem 
rocreavit primum victorum 
vss victorian). Tertius 
Jretae, Saturni et Opis fllius, 
optimus maximusque est ap- 
pellatus. 


c. A8. 


Lydus De Mensibus 


εὑρίσκομεν ἑπτὰ 'HpaxkAete γε- 
νέσθαι, πρῶτον Διὸς τοῦ Αἰθέρος 
καὶ Δυσιθόης τῆς Ὥκεανοῦ, δεύ- 
τερον Νείλον παῖδα, τρίτον " EA- 
ληνος τοῦ Διὸς καὶ νύμφης ᾿Αγ- 
χιάλης, τέταρτον Διὸς καὶ Θήβης 
τῆς Αἰγυπτίας, πέμπτον Διβάνον 
καὶ Νύσης τὸν ἐν ᾿Ινδοὶς γενόμε- 
vor, ἕκτον Διὸς καὶ ᾿Αλκμήνης, 
ἕβδομον Διὸς καὶ Μαίας τῆς 
Ἄτλαντος. 


p. 95. τινὲς δὰ κατὰ τὸν 
ἡρψικὸν καὶ μεριστὸν λόγον! 
τρεῖς Δίας εἶναι βούλονται, ἕνα 
ἐν Αἰθέρος, τὸν δὲ ὅτερον ἐν 
Αρκαδίᾳ τεχθῆναι, ἀξ οὗ φασὶν 
᾿Αθηνᾶν, τρίτον δὰ τὸν Ἐρῆτα. 
(He then goes on to speuk of 
the Phoenician tradition, and 
of those recorded by Melias, 
Crates, Eratosthenes, Eume- 
lus the Corinthian, &c., which 
do not supply any illustration. 
a&nd then continues] τῆς 
Κόρης πατέρα αὑτόν φασι, τοντ- 
ἐστι τοῦ κόρου καὶ τῆς εὐωχίας 
αἵτιον αὐτὸν γενέσθαι. 


lj,e the Euhemerist theory 
which splits up the deity 
into ἃ number of heroe«. 


ib. Aiunt theol 


Clem. Al. Protr. ὃ 


Arnobius, Clemens Alexandrinus 


IV 46. p. 04. ἀπὸ δὲ τῶν ἱστοριών | ÀÁrnob. Iv 13—15. [The multipli- 


cation of synonymous goda has 
been sufficiently shown by both 
Greek and Latin authors from 
whom we briefly borrow.] Ai- 
untidem theologi quattuor esse 
Vulcanos, et tres Dianas, Ae- 
sculapios totidem, et Dionysos 
quinque, ter binos Hercules, et 


uattuor Veneres, tria genera 
astorum, totidemque Musa- 
rum, pinnatorum Cupidinum 


trizas, οὖ quadrigas Apollina- 
rium nominum: quorum simi- 
liter genitores, similiter m&- 
tres, loca quibus nuti sunt, 
indicant, et originem singu- 
lorum suis cum prosanpiis mon- 
Strant. [This will be referred 
toas the 'Summary'.] 


i vestri et ve- 
tustatis absconditae conditores 
tres in rerum natura Joves 
es36: ex quibus unus Aethere 
fi& patre progenitus, alter 
Caelo, tertius vero Saturno 
apud insulam Cretam et se- 
pulturae traditus et procre- 
atus. 


28. αὐτίκα 
γοῦν εἰσὶν oi τρεῖς τοὺς Ζῆνας 
ἀναγράφουσιν, τὸν μὲν Aifépos ἐν 
Ἀρκαδίᾳ, τὼ δὰ λοιπὼ τοῦ Κρόνον 
παῖδε τούτοιν τὸν μὲν ἐν ρήτῃ, 
θάτερον δὰ ἐν Ἀρκαδίᾳ πάλιν. 


See above in Summary. 


204 CICERO. 


Name of Divinity Parents Other Relations Country Miscellaneous 
Musae a | Jupiter 8 4, viz. Thelxinoe, Aoede, 
(N. D. 111 δὼ P Arche, Melete 
B | Jupiter y -- Mnemo- 9 
syne 
y | Pierus -- Antiope 9 synonymous with 8 
Rol e | Jupiter a 
(N. D. ri1 54) 
B | Hyperion 
y| Vulcanus 8 (son of Egypt  [petron of Heliopolis 
Nilus) 
δ᾽ m. Acantho (?) children, Ialysus, Ca- , Rhodes 
mírus, Lindus (? 
e children, Aeeta, Circe | Colchis 
Vulcanus a | Caclus wife, Minerva «; child, | Egypt also called Phthas, the 
(N. D. 1 85) Apollo « patron of Egypt 
B | Nilus 
y | Jupiter y -- Juno Lemnos | worker in metal 
ὃ | Memalius (?) Insulae 
Yulcaneae 
Mercurius a | Caelus 4- Dies Phallic deity, wooer of 
(N. D. i11 56) Proserpina 
Val i the Chthonian deit 
P | Valens-t Phoronis identifled with Tro- 
phonius. 
y | Jupiter y -- Maia wife, Penelope; child, 
Pan 
δ᾽ Nil t tian name inef- 
us Bgyp ERIT t 
e Pheneus | fled to Egyptafter 


slay- 
in in Argus, and be- 
Arcadia carne the tian 
lawgiver Theuth,after 
whom they nametheir 


first mon 
Aesculapius a | Apolloa Arcadia | inventor of probe and 
(N. D. rir 57) ' bandages 


Val Ph ὶ brother, Mercurius Cyno- struck by lightning 
P | Valens t Fhoronis] β V urao and buried there 


Arsi Arsei Arcadia | inventor of purges and 
y | Areippus-t Aremoe of dentistiy : buried 
by the r. Lusius 


COMPARATIVE VIEW OF OTHER MYTHOLOGISTS. 9205 


Ampelius Lydus De Mensibue Arnobius, Clemens Alexandrinus 
In Summary, cf. also 111 37 cited 


in the note. 


9. 8 8. Boles fnere quinque: pri- Arnob. IY 14. Quinque Soles, ex 


mus Jovis fllius; secundus 
Hyperionis; tertius Nili (N(Ai 
M58, Niní Duk.) filius, cui 
Aegyptus est consecrata; quar- 
tus qui Rhodi natus est, cujus 
etiam Zemintus (Zmint 
Munck, Líndus Dav.) est fi- 
lius; quintus Colchi filius, ex 

uo Circe et. Medea et Phae- 
thon nati sunt. 


9.84. Volcani fuere quattuor: 
primus Crio et Joppe Aethiope 
.P) natus; secundus Nili 
fllius; tertius Saturni et Ju- 
nonis; quartus in Sicilia Mi- 
letes(Jfelites W., Miüvii Dav.). 


9.$5. Mercurii quattuor: pri- 


mus Caeli et Diei fllius; »e- 
cundus Jovis et Croniae fllius 
vel Proserpinae; tertius Croni 
fllius οὐ Maiae, qui est in- 
ventor lyrae; quartus Cyllenii 
(usa Qwuilleni, W. qui Nili?) 

lius, qui Aegyptiis litteras et 
numerum dint. 


IV 48. p. 105. Ἤφαιστοι τέτταρες, 


πρῶτος Οὐρανοῦ xai "Ἡμέρας, πα- 
τὴρ ᾿Απόλλωνος τοῦ ᾿Αθηναίων 
ἀρχηγέτον, δεύτερος Νείλον παῖς 

ὃν Αἰγύπτιοι καλοῦσι Φθάν, τρί- 
τος ὃ Kpóvov καὶ Ἧρας, 0 Λήμνι- 
ος, ὁ τέταρτος Ἥφαι- 
στος αντοῦς (Cr. Marvrqoox), 
ὁ Σικελιώτης, ἐξ οὗ Ἡφαιστι- 
ἅδες αἱ νῆσοι. 


Serv. ad Virg. Aen.1v 577. Non- 


nulli quattuor Mercurios tra- 
dunt, unum Caeli et Diei fl- 
lium, &natorem Proserpinae; 
alterum Liberi patris et Pro- 
serpinae filium ; tertium Jovis 
et Maine; quartum Cyllenii 
fllium, cujus mater non pro- 
ditur, & quo Argus clam oc- 
cisus est, qui hoec metu in 
Aegyptum profugit, et ibi in- 
venisse primum disciplinam 
litterarum et numerum dici- 
tur, qui lingun Aegyptiorum 
Thoth appellatur, de cujus 


nomine etiam mensis dictus 
est. 


9. $6. Aesculapii tres: primus | Lydus 1v 90. p. 125. ᾿Ασκλήπιοι 


Apollo dictus (Halm .polli- 
^is fi) Vuleani fllius; se- 
cundus Lai (W. Elat:) fllius; 
tertius Aristeti et &Alcippe 
(Periz. .4icippes) fllius. 


τρεῖς λέγονται γενέσθαι, πρώτος 
᾿Απόλλωνος τοῦ Ἡφαίστον ὅς 
ἐξεῦρε μήλην, δεύτερος ᾿Ισχύος 
τοῦ ᾿Ελάτου καὶ Κορωνίδος, [ὅς 
ἐν τοῖς Κννοσούριδος added by 
Hase] ὁρίοις ἐτάφη, τρίτος 'Ap- 
σίππον καὶ ᾿Αρσινύόης τῆς Acv- 
κίππον. 


uibus 80] primus Jovis ülius 
icitur et Aetheris habetur 
nepos; secundus a&eque Jovis 
fllius et Hyperiong proditus 
fenetrice; tertius Vulcano, non 
.emnio, sed Nili qui fuerit 
filius; quartus Ialysi peter, 
quem Rhodi.,peperit heroicis 
temporibus Acantho; quintus 
Bei thioi regis οὗ vorsipellis 
habetur Circae. 


See above in Summary. 


Lc. Jam Mercurius primus, qui 


in Proserpinam dicitur geni- 
talibus adhinnivisse subrectis, 
supremi progenies Caeli eet. 
Sub terra est alter, Tropho- 
nius qui esse jactatur. ai^ 
tertius matre et Jove procre- 
atus, sed tertio; uS SO- 
boles Nili est, cujus nomon 
Aegyptia gens horret et, reve- 
retur exprimere ; quintus Argi 
est interemptor, fuzitivus at- 
que exsul et proditor apud 
Aegyptum litterarum. 


Lactantius Placidus (Scholiast 


on Statius TÀeb. 1v 483, fl. 
&bout 500 A.D.) Corvilius (?) 
quattuor Mercurios esse scri- 
bit, unum Jovis et Maine 
fllium, alterum Caeli et Diei, 
tertium Liberi et Proserpinae, 
quartum Jovis et Cyllenes, 8 
quo Árgus occisus est, quem 
ipsum ob hane causam Graeci 
profugum dicunt, Aegyptiis 
autem litteras demonstrasse. 


Clem. Al. Prof. $99. τί δ᾽ εἴ σοι 


TOUS πολλοὺς εἴποιμε Ἀσκλη- 
πίονς ἣ τοὺς '᾿Ἑρμᾶς τοὺς ἀριθ- 
μουμένους ἣ τοὺς ᾿Ηφαίστους τοὺς 
μυνθολογονμένονς; μὴ καὶ περιτ. 
τὸς εἶναι δόξω τὰς ἀκοὰς ὑμὼν 
τοῖς πολλοῖς τούτοις ἐπικλύζων 
ὀνόμασιν; αλλ᾽ αἱ γε πατρίδες 
αὐτοὺς καὶ αἱ τέχναι καὶ οἱ βίοι, 
πρὸς δέ γε καὶ οἱ τάφοι, ἀνθρώ- 
πονς γεγονότας διελέγχονσιν. 


206 
Name of Divinity 


Apollo 
(N. D. rI1 57) 


B 
Y 
ὃ 
Diana 
(N. D. i111. 58) 
β 
Y 


—————— |———————— — |o ————À—— € ——— | — — 


Dion 
(ND. III 58) ^ 


Venus 
(N. D. 111 50) 


Syria τ Cy 


Parents 


a  Vulcanus[a -- Miner- 


v8 a]. 


Corybas 


Jupiter y -- Latona 


Jupiter a -- Proser- 


pina 


Jupiter y -- Latona 


Upis -- Glauce 


Jupiter « 4- Proser- 


pina 


Nilus 


Cabirus 


Jupiter -- Luna 


Nisus - Tbyone 


Caelus - Dies 


Aópos 


Jupiter y -- Dione 


(Cyrus M88 


CICERO. 


Other Relations 


[son, Aesculapius a) 


(sister, Diana 8] 


[husband, Mercurius ; 
brothers, Dioscuri α, 
Dionysus a; see also 
Hercules a, Sol a]; 
(2, winged Cupid 
α 


(brother, Apollo y] 


[brothers, Mercurius a, 
we 8180 Jupiter B, 
Vulcanus a] 


husband, Mercurius a ; 
son Cupido B 


husband, Vulcanus y; 
son, b "Mars, Anteros 
(Cupido y) 


prus (*) | husband, Adonis 


Miscellaneous 
patron of 


contended with Jupiter 
for Crete 


came thither from the 
Hyperboreans 


Nomius, ao called as 
the lawgiver of Ar- 
cadia 


also called Upis by the 
Greeks alter her fa- 
ther 


killed Nysa (Ὁ) 


worshi in the 86. 
prenipped 


worshipped in the Or- 
pbhic rites 


instituted the Triete- 
rides 


Cic. had seen hershrine 
at Elis 


also called Astarte 


9.88. A 


.$7. Dianaetres: 


COMPARATIVE VIEW OF OTHER MYTHOLOGISTS. 


Ampelius 


llines 


uinque: pri- 
mus Vulcani et 


inervae; se- 


.cundus ex Corybante; tertius 


Jovis fllius ex Latona ; quartus 
Sileni fllius in Arcadia; quin- 
tus Ammonis filius in Lybia 
natus. 


rima Jovis 
Croni (W. Cronii, Jahn Chtho- 
sii) filia ex Proserpina, quae 
est Liberi soror; secunda Jovis 
e& Latonae, Apollinis soror; 
tertia quae vocatur Ops (Ms 
Obs) de Glauco (W. Glawuce). 


11. Liberi quinque: primus 
ex Jove et Proserpina; hic 
agricola et inventor vini, eujus 
soror Ceres; secundus Liber 
ex Merone! (Muncker Melone) 
et Flora, cujus nomine fluvius 
est Grauicus; tertius de Ca. 
biro, qui navit in Asia; 
quartus ex Saturno (W. Sa- 
turnio) et Semela dicunt (W. 
marks 8 hiatus before dicunt); 
quintus Nisi «t  Hesionue 
(Muncker TAyonae) filius. 


1 Festus p. 124 M. says that 
Melo is à name for the Nile, 
but Meros (mt. Meru) also is 
& name connected with Bac- 
chus, see Strabo xv p. 687, 
Solinus 62, Curtius ὙΠῚ 35 
Nysa sita est sub radicibus 
montis quem Meron incolae 
appellant (whence the fable 
of his birth from the thigh 
of Zeus). 


$9. Veneres quattuor: prima 


Caeli (MS Aacdeli) et Diei 
filia; secunda quae ex spuma 
h&t& esse dicitur, Aetheris 
(x8 et aeris) et Oceani filia; 
tertia quae Vulcano nupsit, 
quae cum Marte se miscuit, 
unde Cupido natus esse dici- 
tur; quarta Cypri et Syriae 
filia, quam Adon habuit. 


Lydus De Mensibus 


IV 6. 38. p. 82. Téprayópós ye μὴν 


ὁ Δέσβιος Νύσσαν λέγει τετι- 
θηνηκόναι τὸν Διόνυσον τὸν ὑπό 
τινων Σαβάζιον ὀνομαζόμενον, ἐκ 
Διὸς καὶ Περσεφόνης γενόμενον, 
εἶτα ὑπὸ τῶν Τιτάνων σπαρα- 
χθέντα. ...kard δὲ τοὺς ποιητὰς 
Διόνυσοι πέντε, πρῶτος Διὸς καὶ 
Λυσιθέας, δεύτερος ὁ Νείλου, 
ὁ καὶ βασιλεύσας Λιβύης καὶ 
Αἰθιοπίας καὶ ᾿Αραβίας, τρίτος 
Kafeípov παῖς, ὅστις τῆς ᾿Ασίας 
ἐβασίλευσεν, d$' οὗ ἡ Καβειρικὴ 
τελετή᾽ τέταρτος ὁ Διὸς καὶ Σε- 
μέλης, ᾧ τὰ 'Opóées νστήρια 
ἐτελεῖτο καὶ ὑφ' οὗ οἷνος éxe- 
ράσθη᾽ πέμπτος ὁ Νίσον καὶ 
Θνώνης, ὃς κατέδειξε τριετηρίδα. 


IV 44. p. 89. οἱ δὲ ἄλλοι τῶν ποιη- 
τῶν τέσσαρας παραδιδόασιν, μί- 
αν μὲν ἐξ Οὐρανοῦ καὶ Ἡμέρας | Four in Summary. 
τεχθεῖσαν, ἑτέραν δὲ ἐξ 'Adpo), ᾿ 


ἐξ ἧς καὶ 'Epuo) Ἔρως ἐτέχθη, 
τρίτην Διὸς καὶ Διώνης, ἐξ ἧς καὶ 
" Àpeoc τεχθῆναί φασιν ᾿Αντέρωτα, 
τετάρτην τῆς Συρίας καὶ Κύπρου, 
τὴν λεγομένην ᾿Αστάρτην. ἼΛλλοι 
δέ φασιν πρῶτον μὲν τοῦ Οὐρα- 
νοῦ καὶ Ἡμέρας Οὐρανίαν καλου- 
μένην, δευτέραν ᾿Αφροῦ καὶ 
Ἑύρννόμης τῆς ᾽Ωκεανοῦ, καὶ τρί- 
τὴν τὴν συναφθεῖσαν “Ἑρμῇ τοῦ 
Νείλον, ἐξ ἧς καὶ ὁ δεύτερος "Ερως 
ὁ ὑπόπτερος, τετάρτην Διὸς καὶ 
Διώνης, ἦν ἔγημεν Ἥφαιστος, 
λάθρᾳ δὲ αὑτῇ συνελθὼν "Apns 
ἕτεκε τὸν ᾿Αντέρωτα᾽ καλεῖται δὲ 
πολλαχοῦ καὶ Πασιφάη ... καὶ 
Ἕρυκίνη. .. ἀπ᾽ αὑτῆς δὲ καὶ ' Ep- 
poU τὸν ᾿Βρμαφρόδιτον τεχθήναι. 


Ib. 11 8 98. 


207 


Arnobius, Clemens Alexandrinus 


ναὶ μὴν ᾿Απόλλωνα ὃ 
μὲν Ἀριστοτέλης πρῶτον ᾿Ηφαίσ- 
του καὶ ᾿Αθηνᾶς --ἐνταῦθα δὴ οὐκ- 
ἐτι παρθένος ἡ ἸἈθηνά---δεύτερον 
ἐν Κρήτῃ, τὸν Κορύβαντος͵ τρίτον 
τὸν Διός, καὶ τέταρτον τὸν Ἂρ- 
κάδα, τὸν Σιληνοῦ" Νόμιος οὗτος 
κέκληται παρ᾽ ᾿Αρκασιν᾽ ἐπὶ τού- 
τοις τὸν Λίβυν καταλέγει τὸν 
Δμμωνος" ὁ δὲ Δίδυμος ὁ γραμ- 
ματικὸς τούτοις ἕκτον ἐπιφέρει 
τὸν Μαγνητος. 


Arnobius in Summary recognizes 


three. 


Arnobius. 


Five in Summary. 


Clemens Alexandrinus. 


See on Asclepius. 


Arnobius. 


208 


CICERO. 


Other Relations Country Miscellaneous 


(husband, Vulcanus α]: 
son, Apollo « 


Egy pt worshipped at Sais 


Arcadia |also called Coria, in- 
ventress of chariots 


represented with winer- 
ed feet: slew her fa- 
ther for attempting 
hcr chastity 


Loss  — Í— snl Ea SILELAAAh, LELLLLLEGAMAaAU ,U] Da ———— ——— 


Name of Divinity Parents 
Minerva a 
(N. D. ΠῚ 59) 
B | Nilus 
- y | Jupiter 8 
$ | Jupiter -- Coryphe d. 
οὗ Oceanus "yP 
« | Pallas 
Cupido a | Mercuriusa-- Dianaa 
N. D. 111 60) 


B Mercurius a Venus 


y | Mars-r Venus y 


[MarsinAmpelips 
and Clemens; 
Pan in Lydus; 
omitted in Ci- 
cero 


(called ' winged' $ 58] 


8150 called Anteros 


COMPARATIVE VIEW OF OTHER MYTHOLOGISTS. 909 


Ampelius Lydus De Mensibus Arnobius, Clemens Alexandrinus 
$10. Minervae quinque: prima Arnobius. 
Yulcani filia, unde Áthenarum 
est civitas; secunda Nili filia IY14 Bed et Minervae, inqui- 
quam Aegyptii (ΜΆ. Aegypti) unt, sicut Soles et Mercurii 


colunt; tertia Jovis fllia quae 
in bellicis (M8 fecilis) rebus 
se exercuit; quarta aolis (Dav. 
Jovis) fili& quae ἢ i 
unxit; quinta Pallantis et 
tanidos fllia. Haec patrem 


quinque sunt: ex quibus pri- 
ma non virgo sed ex Vulcano 
Apollinis procreatrix; Nili al- 
tera proles et quae esse perni- 
betur Aegyptia Bais. Ntirps 
Saturni tertia est et quae usum 
excogitavit armorum; Jovis 


oocidit pro suae virginitatis 


obeervatione, quia eius cupi- quartas progenies, quam Mes- 
dus fuit, unde et Pallas dicta senii Coryphasiam nominant ; 
est. et quae lantem occidit pa- 
trem, incestorum appetitorem, 
est, quinta. 
Clemens Alez. 


II 98. εἰσὶ δὲ ot πέντε ᾿Αθηνᾶς 
ὑποτίθενται, τὴν μὲν 'Hóaürrov 
τὴν ᾿Αθηναίαν, τὴν δὲ Νείλον τὴν 
Αἰγυπτίαν, τρίτην τὴν Kpóvov 

jv πολέμον eUpérw, τετάρτην 
τὴν Διός, ἣν Μεσσήνιοι Κορυφα- 
σίαν ἀπὸ τῆς μητρὸς ἐπικεκλή- 
κασιν, ἐπὶ πᾶσι τὴν Πάλλαντος 
καὶ Τιτανίδος τῆς ᾽Ωκεανοῦ, ἢ τὸν 
πατέρα δυσσεβῶς καταθύσασα τῷ 
πατρῴῳ κεκόσμηται δέρματι, ὧσ- 
περ κωδίῳ. 


Arnobius. 


* 


dinum 


InSummary: pinnatorum Cupi- 
irigas. 


δ 2. fuere duo: primus | rv 74. E 118. δύο Πᾶνας φασί. Clem. AL. 
,uteum Homerus | τινὲς δό φασι τὸν Πάνα ἐκ Kpóvov 
noster Mars Leucarpis, | καὶ Ῥέας γενέσθαι, ἀντὶ τοῦ ἐκ | Prot. 11 29. ἼΑρης, ὡς μὲν ᾿Επέ- 
et alter Mars enius; secundus | τοῦ νοῦ καὶ τῆς ὑγρᾶς οὐσίας. .. | χαρμός φησι, Σπαρτιάτης ἦν; Σο- 
ex Jove οὐ Junone. (W. sug-| τόδε τὸ πᾶν. ἧς Θρᾷκα οἶδεν αὑτόν, 
gesta ez Enyo poste...; secun- ἄλλοι δὲ 'Apraóa. 


dus ex Jove et Junone, wt ewm 
Homerus dicit, est noster 
Mars sew Mavraepiter et alter 
Mars Enyalius. 


M. C, III. 14 


(2) of tíme. 


Index to Notes and proper Names as well as to less usual 


words amd hrases. 


[Where the reading is doubtful (1) is added.] 


ἃ, &b. ab utroque latere r1 125, caudarum 


& parte locata I1114. a sacris haberet (?) 
III 84. 


after adjectice. altissimus & II 101, re- 


cens ab III 11. 


after nouns. ἃ puppi ventis II 125, metus 


& vi I 45. 


after neuter verb. anima calescit ab spi- 


ritu II 138, conflagrare terras ἃ tantis 
ardoribus 11 92. 


personifying use after passive c. ea quae 


& terra stirpibus continentur II 83, and 
127, &b his (dentibus) molitur cibus r1 
134, confectio 8 lingua adjuvari videtur 
ib., à nervis artus continentur II 139, ab 
auditu sonus est acceptus II 144, sensus 
& vocibus pulsus ib. See under satwra 
and providentia. 


Abbreviation, see Brachylogy. 
Ablative (1 of place, see loco, initio, prin- 


cipio, bonis domiciliis habitare II 95, 
aram Esquiliis consecratam 111 68, no- 
men veterum litteris usitatius III 48; 
with totus, toto caelo luce diffusa II 95, 
corpore toto intextae venae II 188, toto 
corpore pertinentem II 139, tactus toto 
corpore fusus II 141; with £dem, isdem 
spatiis vagatur II 108, i. s. conversiones 
conficere II 49; zropical, una littera ex- 
plicare ΤΠ 62 (see below, 7). 

, udis Ir 6, t&àm immenso 

tio Pronoea cessavit I 39 (see below 
9 tempore infinito in gurgustio habita- 
verat ib., recentiore memoria II 6, ps- 
trum memoria 1I 165, nocte et die II 94; 
with totus, stellas totis noctibus cerni- 
mus II 105, 108, tota aestate 11 130. 


(3) «f description. (a) predicative «oith 


sum, erat perversissimis oculis I 79, hu- 
mano visu (sunt) I1 85, his vocabulis esse 
deos facimus 1 83, iis corporibus sunt II 
59, sunt admirabili constantia III 28, 
matre libera est III 45, matre Asteria 
est III 48, ait eodem ornatu rr 85, eo 
statu sint 11 87, ea flgura est r 48; (with 
Gen. in place of epithet) hominis esse 
sp2ole deos confitendum est ib. ; (5) «oit 
other verbs, deos ea facie novimus I 81, 
veris falsa esse adjuncta tanta similitu- 
dine 112, perturbatis animis inducuntur 
(di) 1r 76, soliditate quadam cernatur (?) 
I 40, imagines ea forma incidere 1 107, 
eximio posita est fulgore oorona II 108 
perhibent Ophiuchum claro lumine (? 
II 109 (some of these might be class 
with the following); (c) aftributive «cit 
$0wns, cursus incredibili celeritate II 
161, giacbam nulla cohaerendi natura 


(4) of manner. 


II 82, pisces squamoso corpore II 118, 
amiculum grandi pondere ΠῚ 8$, Musae 
isdem nominibus III 54, obscura specie 
Cassiepia 11 111, d2bem fulgore micanti 
ib., corpore semifero Capricornus r1 112, 
Areturus nomine claro 11 110, splendenti 
corpore Virgo ib., sidera magnitudinibus 
immensis 11 92, continente ardore lucis 


persuaderi non opini- 
oue sed ad veritatem 1I 61, quibus vo- 
cabulis nominantur I 8$, aqua nive 
pruinaque concresceret II 29, ratione e£ 
numero moveri II 43, jure ac jore vivunt 
II 154, casu fieri 11 97, colere deos jure 
poutiflcio οὐ more majorum rrI 43, ves- 
tigiis concludere 111 23, lege nova quaes- 
tiones 111 74, de incestu rogatione Pe- 
ducaea III 74, ratione pecoetur 111 09, 
opinione stultorum judicari ΣΙΣ 11. 


(6) qf'cawse. eoerrore dicebas quia I1 78, 


assiduitate consuescunt II 96, opiniones 
quae in maxima inconstantia veritatia 
ignoratione versantur I 48; «sed for a- 
gent, quo (numine) regantur II 4, ΠῚ 10, 
II 16, natura tenetur rI 88, cf. r1 85, di- 
vino spiritu continetur IT 19. : 

means or instrument. cantheriis 
albis venisse III 11, rumoribus pugnas 
III 18, defectibus recurro II 50, . 
capedunculis 111 4$, terrae bubus subi- 
guntur ΙΙ 150. 


) of part conc “ἴῃ point οὐ figura 


vastior I 97 (?), una littera explicare rir 
62, ornatius &spectu, motu constantius 
III 28, liniamentis extremis similem r 


123. 
(8) qf measure. uno digito redundat r 


99, uno digito plus habere ib., multis 
ibus major quam terra 11 99, multo 


partibus 
ΤΣ» II 148. 


af attendant circumstances. tam im- 
menso spatio cessaverit 1r 22, immenso 
mundo oolluceat II 40, nullis calonibus 
venisse III 11, nullis auspiciis adminis- 
trantur 11 9, assensu omnium dicere I1 4, 
his auctoribus debes moveri ΕΣῚ 13, ejus 
augurio bella gerere 11 9. 


(10) «f origin (with *ascor). igne nasci 


I 108, Jove natus 111 42, 53, δά, 56, 67, 58, 
59, Nilo natus 111 42, 55, 58, cf. 11 00; 
with procreor) 111 54, 59; (with orior) 

inerva orta Nilo III 59; (with com- 
cepe, Syria Cyproque concepta (*) uir 


(1) of comparisos followed by quam- 
clause I 88. 
Abdersa 1I 120, 


INDEX. 


Abderites 1 63. 

&bdico (used absolutely) 11 11. 

&berro 8 conjectura 1 100. 

abiegnus III 765. 

Abstract. see Plural; (for Concrete) animi 
aegritudo commota I 9, animi fusionem 
I 39, volucres ex vastitate Lybiae invec- 
tas I 101, utilitas rerum 1r 162, commo- 
ditas rerum 111 16, hujusce terrae con- 
kinuatio 11 nen sood litate sermo- 
nis HI 9; « 0ns precedin 

Concrete, silos capitones, quae sunt I δύ, 
sapientem esse mundum, beatum, aeter- 
num, omnia haec r1 21. 

absum. cui nihil abest 11 37, absunt ab hac vi 
('are unlike Po 87, quod abest (' which is 
not the case") rr1 79. 

Absyrtus III 48. 

abutor 'to turn from its natura] use' II 151, 
Pr use ito excess, atomorum licentia 

80, see atque. 

Academias: their profession of ignorance 11 
18; of freedom 1 10, 17, 72, r11 1; charged 
with obscuring truth 1 6; argued against 
common beliefs 1 11, 111 72; ἃ deserted 
school 1 6, 11; unpopular 1 13; doctrine 
of ἐποχή 111; of probability 1 12; distin- 
fuish for rhetoric 11 168; profess to 

old the traditional faith rr1 19; procax 
Academia I 18; Academicorum calum- 
niam II 20. 

Academica, Cicero's treatise in four books 

I 


Acantho (?) ΣΙΣ 54. 
&ocedo. ad cognitionem ('to attain to") r1 158 
and Addenda, 
&ccessus X recessus, ad res salutares II 84; of 
, tides 111 24; of the sun 11 50, 
&eccido. corpora quaeque his accidant ' bodies 
and their attributes" 11 82; accidat tra- 
, bes (quotation) (Ὁ) 111 75. 
accipere plagam I 70; interitum 11II 32 ; m&- 
gistrum male ' treat badly ' 192; auditione 
II 95; aliquid extrinsecus III 29; accep- 
. tum refero III 88. 
accipiter, worshipped in Egypt 111 47. 
Aocius (A4ctius Mss) quotation from his 
Medea 1189, from the Atreus 11168, from 
uncertain plays III 41, 90. 
accommodo — συνοικειόω 1 41; naturae accom- 
modatum 1I 104, ad hanc prgesensionem 
nihil acc. 11 45, ad artus finiendos accom- 
modatas II 189. 
&accubitio I 94. 
Accusatice (of Oblique Complement) invo- 
cant illum et Jovem et dominatorem 11 4; 
of Duration) compared with 45. 1 22 n. ; 
of Motion to 8 country) Aegyptum pro- 
; III 66; after aufugio II 111. 
acer. ingenium II 16; mens II 18; sensus II 
80, 42; umores 11 59. 
acerbum cor (quotation) II1 68, acerbos e Ze- 
nonis schola exire III 77. 
Achaia (in Rhodes) III 54 n. 
Acheron ΙΙἹ 48. 
Achilles worshipped in Astypalaea rII 46. 
acies mentis I1 43, 45, ips& qua cernimus (— 
pupula) 11 142. 
uierunt II 125. 
actio vitae (verbal of agere vitam) 1 2 Add., 
45 (Ὁ), 108, corporis 11 189, actiones ad- 
hibeo II 58. 
actuosa virtus I 110.4dd. 
acumen ' sting 11 114;,ex acuminibus auspi- 
cium 119. — 
&cutulae conclusiones III 18. 


211 


ad ('ae regards") &d agnitionem animi pul- 
cherrima I 1, ad speciem pulchriores II 
87, ad figuram vastior (P) I 97, ad rationem 
prsestantior II 155, ad ornatum deocoras 
II 151, nihil interest ad fortunam 111 89, 
interesse aliquid ad mentis aciem 11 48, 
nec ad speciem neo δὰ usum desiderant 
( I 99, ad cogitationem valent 1 105; 
' «ith a, view to") quanta ratio δὰ con- 
servationem bestiarum appareat II 128, 
ad scientiam homini date est 11 168; 
'according to") exerceamur ad similitu- 
inem bellicae disciplinae II 161, 
numerum (—xar' ἀριθμόν) I 40, Δα verite- 
tem persuaderi X opinione (—-p5s ἀλή- 
θειαν) 1 61, δὰ harmoniam canere III 
27; δὰ eum (' to his house") 1 15; ad 
unum omnes I 44; ad extremum II 
118; ad quoddam tempus II 51; esse ad 
omne tempus ('suited to") r1I 88; ad 
quem primas deferebant I 15; aggredior 
δὰ disputationem 11 7, cf. 1 67; arripio 
ad reprehendendum 11 107; adhibitis 
manibus ad inventa r1 150. 
addo. extrinsecus spiritum addant (P) r1 186. 
addubito I 14, 11 118. 
adduco 11 136 (P); adducor ut putem 11 17. 
adeo, X recedo, stellae 11 51. 
adeo adv. 11 105. 
&dhibeo, actiones II 58, ignem 1r 151, odores 
deos 1 112; cultus &dhibetur homini 
I 94 Add. 
aditus difficiles habebat ad pastum 11 128. 
A djective (in -bilis with active force) insatia- 
bilis I1 98, praestabilis III 26, patibilis 


III 29. 
ἴῃ aubstantioe), pontificii Σ 84. 
^. pl. as adverb), truculenta tuetur II 


110 (poet.). 

(of antecedent ; made sub-predicate i» 
relative clause), natura quam cernit ig- 
notam II 89, calore quem multum habet 
II 136, stellae quas tu innumerabiles III 
28, deos qui & te innumerabiles explicati 
sunt 111 03. 

(used for participle) vanas («vanas οὖ- 
cas) I1 5. 

(otiose) ficta simulatio 1 8. . 

&djicio. frigoribus adjectis *by the applic&- 
tion of cold' 11 20; adjectae voces 11 


144. 

adjungo. ad hano providentiam adjungi 
multa possunt II 140, tempus hiemi ad- 
junctum [1 49, adj). linguae radicibus II 
186, os adjunctis naribus spiritu augetur 
II 134. 

adminicula vites apprehendun? rr 1920. 

s&ümirabilitas caelestium rerum II 90, cum 
admirabilitate maxima r1 101. 


ad mirabiliter I1 132. 
admiratio est in * we may wonder at' II 194. 
admiror congressune an natura con tae 


sint (P) I1 124; 'to express wonder ' I 24, 
91, cf. Cato 3, 4, Orat. 11 99. 

admisceri genus (quotation) III 68, partim 
admisoentur in unam (quotation) II 108. 

admotio digitorum r1 150. 

adnectitur ad linguam stomachus 1r 136. 

Adonis r1II 59. 

adulatio, canum amans dominorum II 158. 

adumbratas deorum formas I 75. 

&dunca corpuscula 1 66. 

aduncitas rostrorum 11 129. 

&dventicius tepor 1126. 

Adverb (expressing opinion of speaker rather 
than mode of action) creduntur stul- 
tissime II 70, latent utiliter II 143. 


14—2 


212 


Adwerbial clause as attribute apud. inferos 
portenta rr 5, saepe praesentiae II 108, 
praeter naturam portentis II 14, aus- 
picia ex acuminibus II 9, ex aqua sola- 
rium II 87, introitus cum flexibus II 
144, 8 puppi ventis II 125, hominem sine 
arte II 74, cursus cum admirabili conu- 
stantia II ὅδ, see cum. | Used as parti- 
ciple Mercurius qui sub terris habetur 
idem Trophonius 111 δᾶ, hanc constan- 
tiam non possum intellegere sine mente 
Ii 54. 

adversus aer pellitur ('in front?) rr 125, caput 
I1 110, dentes 11 134. 

advesperascit III 94. 

aediflcator mundir18 4dd., 291. —. 

aedifico (mockingly used of Creation) 1 19, 


III 96. 

aedilis (decorations by) 1 22. 

Aeeta 111 48, 54 (?). 

Aeginleus III 48. 

Aegisthus III 91. 

Aegyptius (superstitions of) 1 43, 81, 82, 101, 
III 89, δέ, 55, δῦ, 59. 

Aegyptus III 56, 56 (in acc. after v. of mo- 
tion). 

sequabilis tributio (-- ἰσονομία) 1 50, calor Ir 
54, motus II 23, 90, partes undique aeq. 
II 116. 

aequabilitas motus 11 15, 48. 

aequabiliter. fusus tactus I1 141, mare conglo- 
batur undique II 116. 

aequaliter partes nituntur II 115. 

aequilibritas — ἱσονομία I 109. 

aer. Ὁ new word I1 91. See σὲ» and anima. 

Aesculapius 1r 62, III 39, 45, 57, 83, 91, n. on 
occurrit I 46. 

aestus muritimi (theories of Aristotle, Posido- 
nius, &o.) I1 19 n., 132, 111 24. 

tetates sempiternae orum ID52. 

aeternitas. in omni aet. II 51, 54, frui aet. 
Ir 62. 

Seternus. poetical use II 111, ITI 4l. 

aether. &new word II 91, caeli complexus 

ui aether vocatur 1T 101, sidera ex pu- 

rissima aetheris parte gignuntur II 39, 
ardor caelestis qui aether vel caelum 
nominatur II 41, called caeli ardor 1 33, 
its divinity 1 36, constat ex altissimis 
ignibus rr 91, holds together the universe 
II 101, 115, the soul is derived from it 1I 
18 (n. on «nde sustulimus), personifled 
in Jupiter II 65, fed by exhalations II 88, 
cf. calor and ignia. 

Aether. 1 of Caelus ΠῚ 44, f. of Jupiter III 


53, 

setheria natura id est ignea II Θά, summas 

caeli aetheria dicitur II 117, non ha- 
nt setherios cursus stellae II δά. 

affatim vescuntur II 197. 

affero. lacrymas populo Romano 11 7, infe- 
rias III 42. . 

afficio. vi aífectam 'endued with" 1 38, ho. 
nore I 38, munere III 68. . 

affigo. (goulptors) Minervae talarin affigunt 


Ir1 59. 
affingo. nature corpori affinxi& (membra) 
I 


affüiatus. sine afflatu divino nemo vir mag- 
nus II 167. 

affiuo. imaginum seríes ἃ deo (Ὁ) 1 40 Add., 
ex ipso (deo) imagines I 114; nihil bonis 
affluentius cogitari poteat I 51. 

Africanus, instance of divine favour II 165, 
his death rir 80, foretold by prodigies 


II 14. 
Africus ventus 1 101. 


INDEX. 


agellus 1 85. 
aggredior ad ' proceed ἕο" I 57, 111 7. 
agnitio animi (P) 11 Add. 
agnosco deorum cognationem I 91, (to feel 
the force of δῆ &rgument) 1 40. 
agnus aurea coma III 68. 
ago. Quid agat vereor ' what will become of 
her' 11 48; age (before question) 1 83, 11 
.120, age porro III 43; res agitur I 17 Add. 
ripeta I 72. 
ir pervades all the other elements I 40, 
holding them together by its double ac- 
tion expansive and cohesive I1 117, is the 
coldest element 11 26, its quality affects 
the intellect 11 17, 42, its metamorphoses 
II 101, ΠΙ 31, personifled in Juno I1 66, 
essential to sight and hearing Π 83, is an 
exhalation from water I1 27. 
Alabandis (Ἀλαβανδεῖ,) III 39 (Ὁ); Alabanden- 
868 III 50. 
Alabandus, eponymous hero of Alabanda rri 
89, saying of Stratonicus about him 111 50. 
Albucius the Epicurean 1 93. 
Alcaeus 1 79. 
Alcamenes, his statue of Vulcan 1 83. 
Alemaeo the philosopher 1 27. 
Alco. one of the Dioscuri 111 53. 
Alenus (P) 111 74. 
ales. the constellation Cycnus rr 113, ales 
LM winged bird '' 11 112, alites X oscines 
II 160. 
Alexander. ing of Timaeus on the de- 
struction of the templeat Ephesus at the 
, time of his birth 11 68. 
aliqui or aliquis. iratus aliqui deus 111 91. 
(vague sense) esse aliquod numen 11 4, 
esse aliquam mentem 1I 18, necessitate 
. aliqua Π 88, aliqua natura II 115. 
alius. (res)alia ex alia nexa 1 9, alii per alia 
II 71, alia (closing a list without ef) ΣΙ 
δῶ, cf. cetera, reliqua; Gen. alii (Ὁ) 


II 123. 
Allegory used by Stoíos 1 38, 97, 41, 11 68, 63, 
, €4, 111 62 foll, 

allicere (elicere w88) 1 116. 

alligo vinclis II 64, 

Alliteration in c, consentiens conspirans 
eontinust& cognatio quem non coget 
comprobare II 19, cotidiana conveniens 
constansque conversio II 54, convenientia 
consensuque naturae quam quasi 
tione continuatam conspirare dice 
III 28, acerbum cor contundam et com- 
primam (quotation) III 68, cetera...celeri 
caelestia 11 104; in cli clarum...clam 
clepere (quotation) III 68; in d, desipere 
delirare dementes esse di I94; in m, 
major mihi moles, majus miscendumst 
malum (quotation) rir 68; t and m, tor- 
ram tuentem maria moderantem ri1 93; 
in e, volvit vertices vi suscitat (quota- 
tion) II 89, velut —vim—aves—avertunt 
—volucres—vastitate—vento—invectas xr 
101. Cf. Theobald De amwnominationis 


et all. Gp. Ciceronem «sw pp. 
25 Bonn 1852 

alludo litoribus 11 100 (confused with other 
worda in M38). 

Almo ΠῚ 52. 


&lo. terra alat et augeet rr 83, cf. 81, vapori- 
bus altae stellae 11 118; cum us non 
satis aleret (dominurn) 1 72. 

Alphabet Latin τὶ 9$. 

alto emergit II 113. 34, natura II 64, ign 

imus gradus II na I1 es 
II 91, à domiciliis nostris altissimus caeli 
complexus II 101. 


— ———— ——— «—— — — —— —- 


INDEX. 213 


altitudines montium 11 98, speluncarum (?) 
ib.; altitudinum immensitas I δά. 

altor omnium rerum mundus 11 86. . 

alvi natura ir 136, purgatio 111 57, contingit 
caput alvo I1 111. 

amsndo procul a sensibus 11 141 Add. 

ambitus rotundi stellarum II 49. 

&mbulo. naturae artificiose ambulantis III 


amfractibus incisum II 47. 

amica varietati fortuna 11 43. 

amiculum grandi pondere 1Π| 83. 

amitto captum 'let go' rr 124. 

amo X diligo 1r 121; (of self-complacency) 
vestra amatis 11 78. 

Amor (mythologieal) 11 44, 
or 0 III 

Amphiaraus ἢ, 111 49. 

amplector. stirpes amplera alat terra 11 83. 

amplifico. sonum II 144, (sensations) ampli- 
ficata interimunt 111 34. 

amplitudines (?) r1 98. 

δὴ (with the former alternative unex- 
pressed) an tu mei similem I 84, an 
quicquam fam Ruerite I 88 (97), an obli- 
tus es I2, an Atti Navii lituus II 9, an 
ne hoc quidem intellegimus 1I 17; (in- 
troducing contrasted clauses) an cetera 
mundus habebit, hoc unum non habebit 
II 18, an vero non possis adduci &c. II 


17 Add. 

Anacoluthon. (change of mood) facit Socra- 
tem disputantem eundemque dicere 1 
81, dicemus...non est...sed esse I 75, 
necesse est sentiat—venire III 36; tegen- 
di causa factae et ne voces laberentur II 
144 Add.; (/rom Indirect to Direct) 
Chrysippus docet...esse debere, est δὺ- 
tem i1 38 ἃ 39 Add., es trianguli 
efficere formam, ejus autem angulo aer 
pellitur 11 125, fateamur habere—habe- 
Ius I 44. 

(principal cerb attracted into seubordi- 
nate construction) quem ad modum as- 
severant interire (for intereunt) 11 94, 
cf. quae cum viderent II 96. 

personal to impersonal) poterunt 
intellegi I1 71. 

(of Case) sed ipse Juppiter—huno 11 64, ea 
quae nuper—curant II 126, quibus quies- 
cerent II 143. 

etiam per jocum 11 7, esse hominem—arro- 
gantine est II 16. 

Anactes (al. Anaces) 111 ὅδ. 

anas. anitum ova II 194, 

Anaxagoras I 36. 

Anaxarchus III 82. 

Anaximander I 25. 

Anaximenes I 26. . 

anceps, quasi *amphibious' I 103. 

Andromeda II 112, elided before awuf'ugiene 
I1 111. 

anguis volucris 1101; the constellation Draco 
II 109. 

anguitenens (-Ophiuchus) r1 108. 

angulus summus *'the aper' 11 125, angulis 
incisum 11 47. 

angustia conclusae orationis r1 20 4dd., &nimi 
angustiae I 88, fretorum angustine I1 19. 

angustus. brevius angustiusque concludun- 
tur 11 20, urget angustius II 22. 

anhelo. frigus de pectore 11 112. 

anicula I 55, 94. 

anilis II 70, III 12. 

aniliter 111 92. . 

anima 'air', quae spiritu ducitur 1r 88, 86, 
anima unde animantium constet animus 


ex quo animal dicitur (?) ΠῚ 36, animam 
illam spirsbilem (f?) I1 18, animus ex igni 
atque &nima temperatur III 86, (in Lu- 
cretius) 1 26 n.; ( soul') pro sale datam 
sui II 160. 

animadverto (followed by e) I1 24. 

animal (named from animus) 1 26, ΤΙ 36; 
ignis ex sese ipse animal est éb.; (defined 
by sensation and appetite) 11 34, 81, 122, 
III 32, 33; (the lower animals are without 
reason) 11 34, 138, 111 66, but have quid- 
dam simile mentis 1129, the ant indeed 

mens ratio memoria III 21; (are 

created for man) II 158—161; (each kind 
seems to itself the best) 1 77 foll ; (each 
element bas its appropriate animals) 1 
108, 11 42. gy. . 

animalis cibus ('aérial nutriment') 11 136, 
animali spirabilique natura (P?) I1 91, rr1 
34; ('living^) nihil esse animale extrin- 
secus (P) 111 36. . 

animans (1) adj., mundum animantem I 23, 
II 47, 22, animantes imagines I 120, ani- 
mans natura 1 123, animantia principis 
II 76 Add. 

(2) eubst. 11 24, 37, 45, 83, 101, 130, 132, 136, 
153, used &s masc. I 24, as L. II 101 n., as 
neut. 1I 128, ΠΙ 34 (?). 

animare abs. ' to give life" 1 110. . . 

animus (see on asíma, animal), est in ani- 
mo facere II 20, sive ex animo flt sive 
simulste I1 168. Cf. Soul. 

annales Ennii II 93. 

anniversarias vicissitudines IT 97. 

annuas frigorum et calorum varietates II 
101. 

annus Inagnus II 61, Frag. 5; anno vertente 
II .ϑ 


anquiro 1I 45. 

anser II 123. 

Antecanis (P) 11 114. 

antecedo (neut.) of the stars )( subsequor II 
b $ δ 4 . 

antecello. sensus antecellit sensibus I1 1465. 

anteceptam animo rei informationem 1 43. 

anteco: hominis natura anteit animantes II 
1 


anteferre figuram suse r 77. 

antegreditur stella solem II 53. 

Anteros III 59. 

anteverto. tum antevertens tum subsequens 
II 53. 

anticipatio — πρόληψις I 43. 

anticipo. ita est informatum anticipatum- 
que mentibus nostris 1 70. 

Antiopa III δά, 

Antisthenes I 32. 

Aoede III 54. 

&perio. aperiuntur stellae )( occultantur 11 
61, cf. se aperire II 52; aperit de istoc 
oratio (quot.) 11 91. 

aperta mens 'unbodied' 1 37. 

aperte ' frankly" 111. 

Apis I 82. 

Apollo 11 68 (derivation of name compared 
with that of Sol), 111 55, 57, (legislator of 
Sparta) 1191, worshipped with unbloody 
olferings at Delos I1I 88 n. 

Apollodorus (the Stoic) 1 93; (the Epicurean) 
I $89 n. on ^os veséro more &nd p. lii; 
(the tyrant) r11 82. 

Apotiopesis after sed tamen 1 90. 

Apostrophe. num i guid tale Epicure I 88 n. 

Apotheosis, seo Gods. 

appetitio opu X declinatio 11 58, r1 3$. 

appetitus animi II 34, cum appetitu &cces- 
sum ib., rerum app. 11 29. 


214 


appeto. mare terram 11 100, proprium est 
animantium ut aliquid appetant 1 104; 
(neut.) sentire et appetere 11 81. 

appulsus solis I 24, frigoris et caloris r1 141. 

apte cadere * to suit 1119. . 

aptus. (1)part. inter se aptae colligateeque 
I 9, inter se conexa et apta II 97, apta 
inter se et cohserentia III 4, undique 
&ptum II 87, aptius '* more compact ' ΣΙ 47, 
115: (2) adj. δὰ jocandum 11 46, ad per- 
manendum ΙΙ 58. 

apud Cottam *at his house' 1 15. 

aqua pi. respiratio n II 27, efferves- 
cunt subditis ignibus ib., maris aqus&- 
rumque reliquarum vapores 11 118. 

Aquarius (constellation) 11 112. 

aquatilis bestia II 124. 

Aquila (constellation) I1 118. 

Aquilius Μ᾽. 11 14. 

Aquillius C, 111 74 (his definition of dolus). 

aquilonis tangitur auris (of a star) II 111 
Add., cf. 11 112; aquilonibus reliquisque 
frigoribus 11 26. 

aquilonius (t) 11 50 (aquilenta M88). . 

&r&. in aram confugere III 24, pro aris ei 
focis σαὶ 94; (constellation) I1 114. 

&araneola II 123. 

Aratus II 104, (quotations from) 11 104—114, 


arbitro e.a. II 74. 

Arcadia 111 ὅδ, 57. Arcades III 57, 59. 

&rceo. arcet et continet quod recepit II 136, 
flumina arcemus I: 153. 

Arcesilas r 11, 70. 

arcessitu I 15. 

Arche III δά 

Archilochus 111 91. 

Archimedes (his orrery) 11 88. 

architectus 1 72, I1 141, X faber 11 S5 n.; (of 
the Creator) 1 19, 11 90. 

Arctophylax ( — Bootes) II 109. 

Arcturus 11 110. 

Arctus I1 109, 110, 111; Arctoe 11 105. 

arcus (rainbow) 111 51, arqui ib.; (constelia- 
tion) 11 113. 

Ardea, seat of the worship of Natio [ΠῚ 47. 

ardor caeli-ai65p I 33, 37, mundi 11 82, side- 
rum ardores II 92, continente ardore 
orbem I 28 (?). 

Areopagus II 74. 

argentea mensa 111 84. 

Argiv& Juno 1 82. 

Argo (the ship) 11 89; (constellation) 11 114. 

argumentum cur III 10, argumenti exitum 
explicare 1 53. 

Argus slain by Mercury ΠῚ 56. 

arice (conste lation) 11 111; (of Atreus) ΣΙΣ 

n. 

Aristaeus olivae inventor II 45. 

Aristippus. asotos ex Aristippi schola exire 
III 77, voL r p. xxiii. 

Aristo of Chios 1 37, his sayi gm 71. 

Aristoteles vol. 1 p. xxvi fall; is arg. for the 
eternity of the world used by Epicureans 
120; Epicurean criticism of his doctrines 
I 33, 93; τοῦ. to his dialogue De Phi- 
losophia 1 33, 107 (on Orpheus), r1 37 
undique aptum n., 11 42 (forms of life 
belonging to each element), 11 44 (stars 
move of their own &ecord), Ir 51 mag- 
num annum n., II 95 (ground of natural 
theology), 11125 (flight of cranes); points 
of agreement between him and Poeido- 
nius vol. ΠῚ p. xix foll. 

arrideo I 79, 111 1. 

arripio. *assume' r 76; unde arripuit II 18, 
111 27, arr. ad reprehendendum II 162, 


INDEX. 


ars naturae II 88, cf. artes 11 133 n., artes 
quarum judicium est oculorum H 145, 
ars medicinae (?) I1 12, ignem magistrum 
artium II 57, homines artium r11 23 Add.; 
(the ideal in art suggests the divine in 
nature) II 35, artis proprium creare II 
57, nulla ars imitari sollertiam naturae 
potest I 92 Add., τι 81, 87, 142; artes 


works of art' 11 87. 

Arsinoe III 57. 

Arsippus III 57. 

arte. calorem continet artius 11 25, arte tan- 
gendi (ὃ II 146. 

arteria (1) 'artery' 11925, spiritus per arterias 

di II 138; (2) aspera arteria 

' windpipe' rx 136 Add., 140. 

articulatim membra dividit 111 07. 

articulus ' finger' 1 79. 


artifex. natura non artificiose sed artifex II 


58. 
artificiosus II ὅδ, ignis artiflciosus (svp rex- 
νικόν) II 57, artificiosi operis vim II 138, 
aurium artiflciosum judicium 11146; n&- 
turae artiflciose ambulantis 3127.  . 
artus. commissuras et artus II 150, commis- 
suras ad artus finiendos (?) 11 139. 
arr. in capite tamquam in arce II 140 Add. 
ascisco, augures 'acknowledge ass augurs 
I1 7. 
ascripticios cives 111 39. 
Asia III 58. 
asinorum utilitates 1r 159. 
ἀσώματος (Latin equivalents) 1 30 Add. 
&sotus III 77. 
asper. Bee arteri . . 
asperitas. saxorum asperitates 1r 98, etir- 
plum asp.' weeds' 11 99 4dd. —— 
aspirantes pulmones (of an expiration) ri 
aspiratio aeris * ventilation 11 83. 
aspis (worshipped in Egypt) 111 4. — 
(—evyxerdÓecw). 8858. cohibere -Ξ 
ἐπέχειν 11. 
assensu omnium dicere II 4. 
ui quanto consilio gerantur II 97. 
assiduitas cotidiana 11 906. 
assuesco consuetudine r1 96. 
assumo. (with Dat.) nihil nostrae laudi as- 
sumptum [11 87. 
Astarte 1 59. 
Asteria (mother of Hercules) rr1 42, (m. of 
Hecate) 111 46. 
astringo X relaxo II 136, astringentibus se 
intestinis II 137; astrictus (?) 11 26. 
Astronomy. heliocentric hypo esis I 24 (ce- 
leritate n.), Venus an ercury revolve 
round the sun II 53, 119; geocentric I1 
91, 98; planets, their direct and retro- 
grade motions, their names number or- 
er conjunction and opposition, pe- 
riodic times I1 51—54, τοῦ, 119: magmi- 
tude of the heavenly bodies 11 92, 102, 
108, their nutrition by exhalations II 40, 
83, 118, ΠῚ 37; Annus Magnus II δ], fr. 
5; gravitation II 98, 115; expansive and 
coheaive forces I1 115, 116, 117; planetary 
influences 11 118; constellations as de- 
scribed by Aratus II 104—115; their re- 
semblanoe to the objects after which 
they are called, their number II 104; 
horizon Π 108 (hoc caput n.); eclipses r1 
158. See under sun", moon and names of 
planets and constellations. 
Astypalaea 111 46. 
adversative I 20, 21, 23, 70, 74 108, 
106, I1 1, 11r 5, 7, 32, 85, 69. Cf. alius, 
cetera, reliquus. 


INDEX. 


δὖ vero (abrupt transition) r1 100; (strong 
opposition) I1 10, III 87. 

Atergatis or Deroeto nn. on 11 111, 111 39. 

Athenae I 79, 84, 85, x1 74, III 46, 40, 50, 55, 


ἄθεος 1 63, 111 89, cf. 1 62, 118. 

Atilius Calatinus I1 61. 

2tomus I 65, 73, 109, 114, II 94; 8ee corpus, 
culum, individuwm, inclinatio, 
declino. 

&ique (strong force) *and indeed I 4; (after 
negative clause) III 84; similiter facis 
&c 8] me rogas III 8. 

atqui—-dAAa μήν I 97, 11 10, 18, 89; intro- 
ducing 2nd premiss 11 16, 41; or aéque 
(?) 1 16, 1 41, 78. 

Atreus, III 53, 61, 71. 

attendis hoc, quicquid usum non hsbeat, οὔ» 
Stare I 99, cf. Caecin. 90, 

Attico sermone I 98, scurra ib. 

attingo. labor non attingit deum I 22, cf. 111 
$8, eruditum pulverem 11 48. 

Attraction (of pros. to gend. of predi- 
cate) ista est veritas I 07, eam esse cau- 
sam I 77, non erit ista amicitia I 123, 
mare quem Neptunum esse dicebas III 
52; eu on the other hand) Indus qui 
est fluminum maximus I1 130; (of Part. 
to gend. of nearer substantive) nervi 
Sicut venae a corde tractae for tracti II 
189; (of Genit. of Pron. to case of go- 
verning word) eam facultatem for efus 
fac. III 8, n. on quam similitudinem II 
27; (of attribute of antecedent into re- 
lative clause, 886 Adjective) i8 quem e 
Vulcano natum esse dixi custodem Athe- 
narum III 57; (of principal subject 
into relative classe) Iratus aliqui quem 
irasci negatis deum (P) 111 91; (of case 
after quam) quam Sospitam I 82 Add., 
quam te I 86; (after ut) ut in homine 
mentem II 29; (of relative into subordi- 
nate clause) qui quoniam intellegi no- 
luit omittamus III 35, quorum cum re- 
manerent animi di sunt habiti I1 62, 1 19 
n.; (of subordinate subject into prin- 
ciípai object) animi natura n. 1 23; (of 
principal eerb into relatos clause) 
quemadmodum asseverant n. II 94; (qf 
subordinate to person of principal v.) 
ut Doetse cum potestis fugitis 1 63; see 
under Sequence. 

Attus Navius 11 9, 111 14. 

&uctor 110, lucem auctoris "Δ expounder' 
111 


&uctoritas saepe obest, sine ratione valeret 
I 10, homo aine auctoritate II 74, auc- 
toritates contemnis III 9, auctoritatem 
dare 111 91. . 

audio “ἴο attend' Zenonem 1 ὅθ, Democrite& 
I 73; audiens “8 student? 1Π| 77 ; &udia- 
mus Platonem II 32, si me audiatis 
(take my &dvice") 11 74, 11 168; fando 
auditum est 1 82, auditum est pantheras 
habere remedium 1I 126; e pare II 11, 
14, (followed by cum with subj.) de fami- 
liar cum te anteferret 1 58. . 

auditione accipere (Ξ ἀκοῇ παραλαμβάνειν) II 

b 


auditus '* the ear ΤΙ M Vu 

aufugiens aspec II 111. 

augeo joined with ao 11 33, 81, 83, ΒΟΥ terram 
auget imbribus 11 101, os spiritu augetur 
II 182. 

augesco. semina oriri et augescere II 26, suis 
seminibus qu&eque gignuntur augescunt 
II 58. 


216 


&ugur II 10, 11, 13, 1 55, (nostri) 11 55, 160; 

(of forem diviners) 11 7; augurum pre- 
catio III 52. 

augurales libri 11 11, 111 £2 n. 

&ugurii disciplina 11i 9. 

&uguro. rerum augurandarum causa II 100. 

auguste sancteque Ir 62, 11I 53. 

augustus joined with sanctus 1 119, 111 79. 

&ureola oratiuncula 111 43. 

aureum illud genus I1 159, coma III 68, barba 
III 83, amiculum 111 83, Victoriolas 111 84. 

Auriga (constellation) r1 110. 

Auroram salutans I 79 Add. 

&urum 'Tolossanum 111 74. 

auspicari 'to take the nuspices' I1 11. 

auspicia ponere 'to lose the right to take 
suspices' 1I 9, ausp. peremnia, ex acu- 
minibus, eum viri vocantur 11 9. 

aut vero Xon vero I1 115. . 

autem (— δέ for yap) 1 121, introducing paren- 
thetical remark r1 25. 

Authority v. Reason. Boe Religion. 

aveo II 1. 

averto. per litteras nomen III 78. 

Avis (constellation) 11 112. 

&xis cneli 1 52. 


bacae quae ex stirpe funduntur 11 127. 

Balbus. Vol.I p. xli and Add. 

barba aurea 111 88. : 

barbaria cuncta I 81 Add., (of & particular 
country) 1I 88, 196. . 

barbatus esculapius III 83, Juppiter 1 83, 


basis trianguli r1 125. 
beatitas or beatitudo 1 94, afterwards bea- 
tum r 110. 
beatus. ii qui beati putantur ('well off") 
I 


1198. 

bellica disciplina 11 161. 

bellus, quam bellum erat I 84. 

belus (of animals indiscriminately) 1 77, 101, 
XI 29, 100. 

Belus ΠῚ 48. 

bene bonis sit, male malis III 79, bene plane- 

ue III 83. 

beneflcentissimus II 64. 

bestiae cicures X ferae 11 99, terrenae aqua- 
tiles volatiles Ir 151, terrenae aquatiles 

. &nceipites I 103. 

bilis secreta a cibo II 137. 

bipes 1 95. 

bia bina 11 49 and Addenda. 

blanda conciliatrix I 77. 

blandilequentia (quotation) 111 65. 

Boeotia. (temple lands tax-free) r1I 40. 

bonasus 11 127 n. 

boni dei III 84, bona venia 1 59 Add. 

bonitas erga homines (goodness) 11 60, I1I 84; 
(honesty) 111 75. 

Bootes 11 109, 110. 

Botany. use of root and bark, movements 
of climbing plants, antipathies in the 
vegetable kingdom II 120, propagation by 
seed I1 127, the vital principle of plants 
is natura in the narrower sense II 33 n., 
their ἡγεμονικόν resides in the root 11 29. 

DBrachylogy. (objective for subjective state- 
ment) idcirco consuluit for idcirco con- 
suluisse dicitur III 70, cur di homines 
neglegant I11 79, incredibile est (for vide- 
bitur) si attenderis II 149, prosperae om- 
nes res, siquidem satis dictum est II 167; 
(in comparisons) ut tragici poetae potes- 
tis (for possunt) 1 53, ut cum ΠΝ 
&ppellamus 11 00, ut cum Titanis bella 
gesserunt II 70; assimilis spongiis mol- 


216 


litudo 11 138 Add., vita similis deorum 
II 153, hominis natura anteit animantes 
ib.; Qiuoniam n. I 27, de singulis ΠῚ 98, 
dividit—esse 11 82, quid censes non tri- 
buturas I 78, 1 82. 
nomino, perhíbeo. 

brassica (P) I1 120. 

breviter (P) 11 65. . 

Britennia(typical of berbarism) r1 88; Briten- 
nici aestus III?24. 

brumae similitudo in luna r1 50. 

brumalis orbis 111 37. 

Brutus vol. I p. xli. 


Cabirus 1rI1 53n,, 68. 

Cadmus 111 48. 

cado. ('suit?) in solem r 95, in flguram 1 23, 
in majestatem II 77, apte δὰ animum 
afficiendum (?) 1 21; (*come under") in 

itetionem I 91 n. and Add. 

caelestis. volumen 1 43, natura 11 64; caeles- 
tis *'heavenly bodies! 11 56, 64. 

Caelius Antipater II 8. 

caelum (— aether) r1 80, 91, 101, 116. 

Caelus II 63, III 44, 53, 55, 66, 59, 62. 

Caepio. n. on auri Toloesani 111 74. 

caerulei oculi Neptuni 1 83. 

caesii oculi Minervae I 83. 

Calatinus 11 61, 165. 

calceoli repandi I 82. 

Calchas 11 7. 

Calendar, Julian II 40 n. 

calesco & spiritu I1 138. 

calficio. calficiendum corpus IX 151. 

callidus. natura qua nihil potest esse calli. 
dius 11 142, (etymology) 111 25, nibil ho- 
rum nimis callide (P) 1 70. 

calo. nullis calonibus venisse III 11. 

calor. mundi fervor perlucidior est quam hio 
noster calor II 80, tectis calores pellamus 
11 151. 

ealumnis Academicorum 11 20. 

Camirus 111 δά. 

Campus ' hustings' XII 69. 


See censeo, laudo, 


Cancer II 110. 

candens. hoo sublime candens (quotation) 
II 4 4dd., 65, 111 10, 40 

candida vox rr 146n. 

candor solis II 40. 

Canicula (Sirius) rr1 46. “ΝΕ 

canis (deifled) 111 47; (Sirius) 11 114; similis 
lupo 1 97 Add. 

III 80. 

canora vox X fusca II 146. . . 

cantheriis venisse (ironical, of the Dioscuri) 
1111]. 

cantum et auditum Ir 89, vocis tibiarum 
nervorumque cantibus 11 146. 

capeduncula III 43. 

capesso medium locum 1I 115, pastum 11 191, 
cibum [1 122. 

capio tabernaculum II 11, cognitionem 11140. 

capito (' big-headed ") r 80. 

Capitolium. meetings of tribes there I 106, 
temples on 11 61. 

capra fera 11 120; (constellation) 11 110. 

Capricornus II 112. 

Carbo 1 64. 

cardo (the pole) 1r 105. . . 

careo. quae sunt his carentia 1I 21, nullius 
sensu carentis II 22. 

caritas inter bonos I 123. 

Carneades I 4, 11, I1 162; quoted 111 29, 44, 
vol. 1 p. xxviii, 111 p. Ix. 

carpo. animum ex quo nostri animi 
rentur I 27; alia carpunt alia vorant alis 
mandunt II 122. 


INDEX. 


carum est verbum amoris I 122. 


Cassiepia II 111. 
Castor &nd Pollux (ap ces of) 11 6, 11Ἱ 
11—18, their mortality proved from Ho- 


mer III 11; ΠῚ 53. 

castus. cultus castissimus II 71. caste I3. 

casus. dubitant de mundo casune siteffectus 
aut necessitate an ratione II 88; conver- 
sis casibus (^by & change of inflexions ἢ 
II 

Cato the censor, his saying about the haru- 
Spices I 71 n., specially favoured by 
heaven II 165, tum princeps It 11. . 

Catulus the elder, his epigram on Roscius 1 
79, an example of undeserved misfortune 
III 80. The younger a colleague of Cotta's 
inthe pontificate 1 795. 

caulis. a caulibus vites II 120. 

cavea (the cage in which the sacred chickens 
were kept) 11 7. . 

eavillor. in eo cavillatus est grave esse ami- 
culum ΠΙῚ 83. 

cedo mihi deorum liniamenta I 75, cedo se- 
nem (quotation) 111 73. 

celo. tu me ocelas 1 74. . 

censeo. quid censes (with abbreviated quee- 
tion) 1 78, 82. . 

censoria lex (respecting the farming of the 
taxes) III 49. 

Centaurus 111 51, 70, see Hippocentaeurus; 
(constellation) II 114. 

Cepheus (constellation) 11 111. 

cera. in ceris diceretur (P) 1 71; (stock ex- 
ample of ἀλλοίωσις) III 30. 

Cerberus 111 43. 

Cercops, author of the Orphic poems accord- 
ing to Aristotle r 107. 

Ceres (personification of earth) I 40, 11 67, ΣΙΙ 
52, 62; ( corn) 11 60, 111 41. 

certus. quid certi habeo I 6, 14; mundum 
pro certo rotundum dicitis 11 48; certis 
verbis II 10; certiora quam quae ad Se- 
gram III 13. 

cervae se purgant I1 127 Add. 

cervices natae ad j II 159. 

cessant pueri I 102, di 11 59, 111 93. 

cessatione nihil melius 1 102 4dd. 

cetera (without preceding et) pulmones jecur 
cetera I 92, III 45; (with qwe) qui discor- 
diam qui cupiditatem ceteraque 1 28. 

ce ui (P) 1 60. 

Ceus, Chius or Cius I 118. 

Charon 111: 43. 

Chelae (constellation) 11 114. 

Chimasera (example of 105-ens) 1 108, 11 5. 

chirographum 111 74. 

hrysippus 1 39, quoted 16, 37, 63, 160 
ysippus 1 39, quoted tr ἢ , III 
18, 25,63, nicknamed Chrysippe by Epicu- 
reans I 93; see vol. I p. xxx. 

cibus. animalis 'aerial nutriment' r1 136; 

of the exhalations which feed the 
eavenly bodies) 111 37; cibo quo utare 
(predicative Dat.) 11 43 Add. 

Cicero. Vol. 1 p. xxxv foll, claims to have 
been always & student of philosophy I 5, 
impelled to write by his present enforced 
leisure &nd to divert his mind from grief 
at the loss of his daughter 7—8, defends 
his choice of the Academy, reference to 
his Academica 10—12; his try, ad- 
mired by contemporaries and copied by 
Lucretius, special features of it II 104 n. 
Biographical details (put in the mouth of 
Cotta): residence at. Athens 1 79, there 
heard the Epicureans Zeno and Phaedrus 
I 069, 93, saw shrine of Hecate in Greece 


— ————— — 


INDEX. 917 


III 46, shrine of Venus at Elis ΠΠῚ δ9, 
of Erechtheus at Athens ΠῚ 59, the sta- 
tue of Vulcan by Alenmenes 1 83. His 
&ugurship I 14; his discriminating use 
of words 111 25 callidus n.; mistranala- 
tions from the Greek, 1 62 μέ sín£ n., 11 
TI utrum ignorant n., I1108 maerentisn. 
His misstatements of fact I1 9 Atti Navii 
n., III 83 temple of Proserpina at 
sacked by Dionysius, statue of Jupiter 
at Olympia stripped of golden robe, of 
Aesculapius 8t idaurus stripped of 
golden by the same; 111 84 tables 
sacred to the Boni Dei. Misstetements 
of argument I 87, 11 82 ἐξα prosunt n. 
Probably left the .N. D. unfinished vol. 
III p. XXV. 

cincinnata stella * comet* 11 14. 

Cinns (noted for cruelty) 111 80, 81. . 

Circeám procreavisse 111 δά, Ciroen 

Circeienses colunt III 48. 

circle defined 11 47. 

circulus (al. cireus) aut orbis qui κύκλος VOCB- 
tur r1 47. 

circumeo f&na III 47. . 

cireumfero. astrorum motus in orbem cir- 
cumferretur (P) 11 44. 

circumfundat terram aer IT 17. 

circumnitus solis orbium rr 49, circ. solis et 

. lunae ir 155, cir. febrium rr1 24 n. 

circeumjectu amplectitur I1 65. 

circumseripte complectimur 'closely deflne* 
II 147. 

circu mecri ptio temporum ' limitation of time' 
I 

circus (P) 11 44, 47, b4 nn. 

cives ascripticii ΣΙΣ 39. 

claudicat tota res 1 107. 

claudiecatio apparet iu Vulcano 1 83. 

claviculia minicula apprehendunt vites 
II 120. 

Cleanthes vol I p. xxix, 1 37, cited. 11 13, 24, 
40, 63, [11 16, 63. 

Cleomenes (k. of Sparta) Frag. 8. 

clepere (quotation) 111 68. 
Venus I 75. 

coegmentatio naturae II 119, quae non disso- 
lubilis ? 1 20. 


coeunt societatem II 123. 

cogitatione depingere 1 39, fingere III 47, 
motus celer cogitationis III 69, tantum 
modo ad cogitationem valent di 1 105. 

cogito refellere III 4; (*'imagine") tenebras II 
96, nihil agentem deum r 101. 

cognatio deorum *our kinship with the ᾿ 
I 91, cognationes * mutual relationships' 
II 70; rerum consentiens conspirans con- 
tinuata cognatio II 19, naturam cogna- 
tione continuatam conspirare III 38. 

cognosco. cognitum habeo II 5, intellegam 
cum cognovero III 61, cognosce 'take 
note pf IH Τὰ od it 1r 138 

cogo. vus cogit omne quod recepit 11 136; 
*demonstrate* ITI 34. 

cobaerentia mundi 11 155. 

cohaereo. mundi partes 1r 87, mundus ad 
permanendum 11 115, nulla cohserendi 
natura II 82. 

eoinquinari matres (quotation) 111 68. 

Colchi 111 54. . 

collega sapientiae Metrodorus Epicuri I 113 

collegium (of augure) II 11. 

oollibitum est I 108. 

colligo acres umores * contract II 58. 


eolluceo. ignis immenso mundo 11 40, litora 
distincta tectis 11 99. 

collustro. 80] omnia luce 11 92. 

colo. vates I bb, (of gode toward men) 1 115. 

combusti libri 1 63 Add. 

eomedo. comesse II 64. 

cometa II 14. 

comicae levitates III 72. 

commenticius I 18, 28, 94, I1 70, 111 63. 

commiscendorum corporum libidines ΣΙ 128. 

commissura II 139, 150. 

commoditas patris (quotation) 111 73; com- 
moditatum copias II 13, r11 86. 

commolior (quotation) III 78. 

commune est de calido 111 36, quae commu- 
nia sunt I 62 Add. 

comparatio eadem inter 8e ' relative pouwition' 


II δῖ. 

Comparative followed by Abl. and qua? 1 38. 

Comparison abbreviated, see Brachyology. 

compensatione commodorum leniunt incom- 
moda 1 23. 

compilo. fh&na 1 86. 

complector. complexa tenet ('in its embrace") 
II δ, 36, 38; continet II 47, contorquet 
II 

complere se conchis 11 124. 

complexus caeli Ir 101, compleru ooercet et 
continet 1I 58. 

compos rationis II 22, 36, 47, 78. 

compositio membrorum 1 47, unguentorum 
II 

comprehendo. sensum prudentiam una cum 
deorum notione 1 30, comprehensum h&- 
beo II 5, sí semen inciderit in compre- 
hendentem naturam 1r 81. 

eomprehensio rerum consequentium cum 
primis I1 147. 

conatus (- ὁρμή) 1I 58, conatum habere ad 
pastus capessendos r1 122. 

concavas altitudines r1 98. 

concentus stellarum 11119. . 

concido ' satirize' 1 93. 

conciliatione civili conjuncti I1 78. 

conciliatrix blanda natura 1 77. 

concilium deorum 1 18 dd. 

concinne Timaeus I1 69. 

concino. re concinere verbis discrepare 1 16, 
concinentibus mundi partibus II 19. 

concipit terra semina II 26, conceptum 8 se 
ipso dolorem rir 91, Venus Syria Cypro- 
que concepta (P) 111 59 A4dd., incidere in 
concipientem naturam 11 81, concipitur 
corde anima II 138. 

concludo sententiam argumentis (?) 1 89, ra- 
tionem 11 22, 111 23, brevius oonclu- 
duntur 11 20, deum esse mundum oonclu- 
ditur 11 47; conclusa aqua, conclusa ora- 
tio 11 20. 

concoquo cibum 11 24, 136, conchas calore 
stomachi II 124. 

Concordia r1 61, 111 47, 61. 

concresco. aqua nive II 26. 

concretio individuorum corporum 1 71. 

concretus in nubes aer II 101, crasso caelo 
aique concreto II 42, concretos umores 
colligant I1 59, ardorem nulla admixtione 
concretum II 117, species deorum nihil 
concreti habet I 75. 

Concrete for Abstract. quae ut flerent ra- 
tione eguerunt 11 115, quae comparabas 
III 18, quae tu & caelo ducebas 111 δ], 
physicis rebus inventis II 70. (See 

lural.) 

conecursio fortuita 11 93. 

concursus fortuitus I 66, atomorum I 90, 
II 


218 


condiscipulus I 34. 

conditiones ciborum II 146. . 

condo [1 156, 157, mandantur condita vetus- 
tati 1I 151. 

oondocefactae beluae II 161. 

conductum X locatum III 74. 

confectio *mastication' 11 134. — 

confector et consumptor omnium ignis II 41 


Add. 

conferas huc facultatem 1I 168. 

confestim 11 108. . . 

conficio. res caelestes ab homine conflci non 
possunt 1116; conversiones conficere II 
40, spatia II 51; ovium villis confectis 
atque contextis II 158; ('reduce to pulp") 
intimi dentes conflciunt II 134, cocta 
atque confecta I1 186; (' kill") x1 123, 128. 

C ration, Stoic τι 118. 

eonflagro. a tantis ardoribus II 92. 

conflata ex duabus naturis 11 100. 

conflictus atque tritus lapidum 11 25. 

conformatio membrorum 11 85; animi (' con- 
cept') 1105 8.66 in formatio. 

confuse agere III 19. — 

conglaciat &qua frigoribus I1 26. 

conglobo. mare conglobatur undique sequa- 
biliter II 116, terra nutibus suis conglo- 
bata 11 98. 

congredior, cum rhetore II 1, cum sole II 


congrego (used of two) I1 124. 

congressus (?) r1 124. 

oonitor 11 110. 

coniveo II 143, III 8. 

oonjectores 1 55. . 

conjectura. &berro a (P) 1 100, hominum oon- 
ectura vit I1 12. 

conjunctio. habent suam sphaeram stellae 
ab aetheria conjunctione secretam II 55, 
partium conj. continetur 11 84, alterius 
partis I1 64, cum eo summa II 60, con- 
sequentium cum primis II 147. 

conjunctum 1128. 

conjuratio Jugurthina III 74. 

Conscience & witness to God rix 85 n., cf. 
III 46 n. u 

conscientia virtutis et vitiorum 111 85. 

consacisco necem II 7. 

oonscribo litteras III 42. 

eonsecro beluam I 101, Fidem rir 61, Li- 
berum 11 62, Cupidinis et Voluptatis 
vocabula consecrata sunt II 61, caelum 
Junonis nomiue II 06, Fides I1 79. 

consectio arborum 11 151. , 

consensus mundi IIr 18; naturae (-- συμπτά- 
θεια) 111 38. . 

consentaneum est in astris sensum inesse II 
42, appetitionibus consentaneas actiones 
II 58 


consentio. ad omnia tuenda consensisse 1I 60, 
ad mundi incolumitatem coagmentatio 
naturae II 119, consentiens cognatio 
rerum II 19. . 

consequor. naturse sollertiam nulla ars con- 
sequi possit IT 81, res consequentes ' logi- 
cal conclusion * 1I 147. 

consesaus (?) 1 61. . . 

conspiro. naturam quasi cognatione con- 
tinuatam conspirare III 28, conspirans 
continuata cognatio (Ξεσύμπνους) II 10. 

constans ratio * consistent ' 111 92, conversio 


II 54. 
constantia X fortuna r1 56, ordinum 11 48, in 
stellis I1 54, naturae II 105, caeli III 16, 
17, cf. 24 n. . 
constat. ex animo et corpore I 98; dies ' tal- 
lies' r1 6. 


INDEX. 


constrictis in ore dentibus (?) rr 134. 

consuetudo oculorum 11 45, 96, 111 20, cons. 
suscepit αὖ II 62, impia est cons. contra 
deos disputandi I1 1868, animi consue- 
tudine imbuti 1 83. 

consultrix utilitatum natura 11 58. 

consumitaetas temporum spaetis 11 64, salem 
cons. *squander' II 74. 

consumptor omnium ignis II 41 4dd. 

contagio palmonum *contact with" 11 138. 

contendo argumenta * put side by side' (P) 
III 10. 

contentio gravitatis 11 116. 

oontinens (tr.) universitatem omnis conti- 
nentem I 39; (intr) motum sensui 
junctum et continentem 126, continente 
ardore lucis orbem (?) 1 28 Add., huic 
continens aer II 117, cont. efficiunt ns- 
turam 1I 84. 

contineo. sphaera alias fi II 47, 8a- 
turnus cursum temporis II 64, natura 
mundum II 29, 30; venis et nervis di 
continentur 11 59, continuato spiritu II 
19, radicibus II 120, ἃ terra stirpibus Ir 
83, 127, naturae suis seminibus quaeque 
II 58, quibus naturae ratio 1 73, firmas 
membranas fecit ut continerentur (oculi 
* that the other humours might be ke 
in their place' 11 142; cont. X remit 


appetitus II 384; 'to nurse' luctum 
III 91. 
contingo ('touch') i1 120; ('belong to") 


neutrum astris II 4$, regionibus II 17, 
hie formis 11 47, ('happen") hoc ut 
11 96. 

continuatio causarum * chain of causation ' 
I 65, cont. hujusce terrae 11 168. 

continuatus spiritus II 19, cognatio II 19, 
cont. et conjunctus mari serTI 117, vicis- 
situdine corporum continuata natura est 
I 8, eognatione continuatem naturam 
III 28. 

eontorqueo. stellas II54; 194 

contractiores introitus I1 144. 

contrahunt se pulmones II 106 ; contrahere 
universitatem eamque deducere ad sin- 
gulos II 164; terr&m quasi tristitia sol 
contrahit II 102. 

contrectatio I 77. 

conturbo ' upset" 1 61, 1 99, 11 1 Add. 

conus II 47, 1 24. 

convenientia temporum II 54, convenientia 
consensusque naturae III 18, 95. 

convenit in te unum 11 74, qui convenit II 87, 
conveniat necesse est * must be granted' 
189; conveniens conversio II 54. 

conversio caeli r1 19, spatiorum ac temporum 
JI 64, annua 11 49. 

conversis casibus ' by a change of inflexions' 
II 64. 

conversa leviter Fides (?) I1 112. 

convioia reprehensoris (ἢ) 11 20 Add. 

coordination of contrasted clauses of which 
the former is subordinate in meaning 1 
20, 23, 11 17 an non is adduci n., 18, 
97, r11 82. In 1 86 the 2ud clause is in- 
troduced by sed, in 11 97 by au£em. 

copias eas rerum II 158. 

copiosus X opulentus 111 87. 

copulatio rerum II 119. 

coquo. omnia cocta spiritu II 138. 

eor et pulmones spiritum addant (P) 1r 196, 
evulsum palpitat I1 24, cordis ventricu- 
lum rr 138. 

coriis tectae aliae animantes 11 121. 

Corinthus (fall of) ΠΙ 91. 

corneo rosiro 1 101. 


INDEX. 219 


corneolos introitus 11 144, 

corniger taurus II 110. 

cornicis cantus III 14. 

cornu (part of the lyre) I1 144, (cornus) 140. 

corona (audience) II 1 4dd.: Parmenides 
quiddam coronae simile efficit (Ξ στεφά- 
»yv) I 28; (constellation) I1 108. 

Coronis (Phoronis?) 111 56. 

corporeus ignis II 4]. 

corpus. naturam esse corpora et inane II 82, 
corpore individua r1 98, temere cursantia 
II 115. 

corpuscula. levis aspera I 66 Add., concur- 
rentia II 94. 

correpo in dumeta 1 68. 

Coruncanius I 115, 11 165, ΤΠ 5. 

Corvus (constellation) 11 114. 

Corybas (f. of Apollo) r11 57. 

coryphaeus (Greek?) 1r 60 4dd. 

Coryphe (m. of Minerva) [11 50. 

Cotta, vol. I p. x], 1 15, I1 168, 111 5, 95. 

Cous. Venus ri 75; Coi inferias afferunt 
Herculi (?) 1x1 42. 

eraasus aer, regio II 17, caelum II 42. 

Cratera (constellation) rx 114. 

Creation, objections to 1 19—24. 

crebrae intextae utraeque II 138. 

credo (*I grant you ") 161; (ironical) 1 67, 86. 

creo consules II 10, 11. . 

Creta Apollo and Jupiter contended for it 
III 57, Cretan goats 11 126. 

Cretensis Juppiter 111 53. 

Critias 1 118 n. 

Critolaus (caused the destruction of Corinth) 
III 


crocodilus (corcodilus) r 82, 101, 11 124, 129, 

III 47. 

Kpóvos 11 64. 

culpa est in hominum vitiis Ir1 76, hominum 
esse istam culpam ib. medicus magna 
sit in culpa 111 78, si prsaeter- 
mittunt magna culpa est III 90. 

cum (prep.). juvenes cum equisalbis I16 4dd., 
cursus cum &dmirabili constantia II 55, 
introitus multis cum flexibus II 144, ταν 
pido cum gurgite flumen 1r 106, aries 
cum contortis cornibus II 111, Vergilias 
tenui cum luce 11 112, Aquila ardenti 
cum eorpore II 113; animum cum intelli- 
gentia per mare pertinentem III 64; 
cum pelle caprina Sospitam vides 1 82; 
cecidit cum magno rei publicae vulnere 
II 8; inesse cum magno usu II 80; confl- 
cere vicissitudines anrniversarias cum 
summa salute II 97; molior cum labore 
II 59; quanta cum exspectatione sim te 
auditurus III 21 ; impetus caeli cum ad- 
mirabili celeritate movetur II 97, legu- 
mina cum maxima largitate fundit II 
156, rationem tanta cum pernicie datam 
esse III 69, fii cum maxima celeritate II 
142, cum &dmirabilitate maxima cursus 
deflniunt II 101; nobiscum videt aer 
' contributes to our seeing ' II 83. 

cum (conj.) «oit Pres. Ind. to denote identity 
of action, avertunt, pestem cum angues 
interficiunt 1 101, cum sine corpore vult 
esse deum omni illum sensu privat I 83, 
qu& cum carere deum vultis neminem 
ab eo amari vultis r 121, cum deos nihil 
agere confirmat ludere videtur 111 3. 

10i (h. Subj. i sense ' achereas, cum mens 

nostra videatur 1 39, cum Epicurus 
vexarit I 93, cum optimam naturam dei 
dicat esse I 121, cum supre terram sit I1 
116, cum sint—tum est ('as—8s0") I 1. 
For cum praesertim see praesertim. 


cum-clause posóponed, pallium injecit 
cum id diceret 111 88, eum quidem glori- 
aretur 172; and wsed as 9nd predicate 
after audio and animadverto which see, 
also cf. dwm; coordinated «ith simple 
object ad relative clause XII 18. 
Temporal and Cawsal wses combined I 
101, 111 76. 
cumque. quale id cumque 1r 76. 
Cupido x1 61, pinnatus 111 58, plures III ὅθ, 
60. 


cur. quid est cur 111 7, quid dicis cur III 47, 
argumentum cur III 10, locum oonflcit 
cur ILI 79. . 

curatio corporis I 94; di omni curatione 
rerum v&cant I 2, oves sine hominum 

curatione ali non possunt II 158. 

curia III 69. 

curiosus. curiosius quam neoesse est I 10, 
curiosum et plenum negotii deum I δά; 
(good sense) curiosissimi homines I 88 


97). 

Curius, (ezample of one favoured by heaven) 
1 

curo. ibes se curant (P) rr 196. 

curriculum nunquam sedans 11 114. 

custodia conservandi aui II 124, fida canum 
1r 168, incolumitatis I1 145. — 

Custom. Chrysippus wrote on the ill effects 
of, ΠῚ 20 n., cf. II 45, 96. 

custos "patron'.  Phthas Aegypti III 55, 
(Apollo of Athens) rir 57. 

Cygnus (constellation) II 1 

cylindrus 11 47, 1 24. ' 

ynosura (Ursa Minor) I1 105; (ad)) Cyno- 

surae Árcti I1 111 Add. ; (burial place of 
Aesculapius) humatus esse dicitur Cyno- 
guris III 57. 

Cyprius tyrannus III 89. 

Cyprus (P) 111 59. 


Dagon i111 39 n. . 

Dative. fingere nobis 1 78, placari populo 
III 15, similitudo deo (P) I 960, huic pul- 
chrior I 79, remedia morbis eliciamus II 
161, muribus aediflcatam II 17, cui ex- 
istant II 86; dis gratiam sustulit 1 121, 
oculis repelleretur ir 143; assumere 
laudi Ir1 87; (of agent «with passive) 
vitio sibi tabernaculum captum fuisse 1I 
11; curatio erit. eadem adhibenda deo 
quae &dhibetur homini I 94 4dd.; in- 
structa sunt mi in corde consilia III 73; 
Postumio aedem dedicatam (?) 111 13 n.; 
bestiolis cibus quaeritur ΠῚ 194 Add. 
(Predícative) cibo quo utare 11 43 Add., 
agnum portento misit 111 68. 

de (of quotation) Platonis de Timaeo deum 
Ῥ 8 God of the Timaeus ' 1 18; audio 
de *from" r 58, quaero de 1 60; quattuor 
de causis informatas notiones II 13; 
(2Gen.) extremus duplici de cardine 
vertex II 105. 

debeo. (Bee Indicative.) 

decentia rarum II 145. 

Deciorum devotiones III 15. 

ΝΣ X appetitio II1 33 (-recessus 
II 34). 

declino ἐμέν. oculi deolinarent 1r 142, ait 
atomum declinare 1 69; £r. declinantur 
contraria III 83. 

decuma Herculis 111 88. 

dedico Mentem 11 61, 79, templum πὶ 43, 
terrenam vim Diti 11 142. 

deduco. in hunc locum me oratio III 43, per- 
territos Ὁ timore Ir 148, univeraitatem ad 
singulos II 164. 


220 


defectio solis οἱ lunae r1 153. 

defectus. luna mutatur tum crescendo tum 
defectibus recurrendo 11 50. 

defero. δὰ quem primas deferebant 1 15. 

deflcio. luna interpositu terrae II 103. 

deflnio. ita definit ut dicat ignem esse II 57. 

defluit ab superis mens in terram 11 79. 

Deianira 111 70. — 

deinceps ' consecutively * rr 93. 

deinde repeated) I 23, see 104 postremo 


delapsus (P) cibus r1 135. 

delicatus puer 1 102, voluptas I 111. 

deliro (term of invective) I 37, 42, 92, 94. 

delitisoo (of & planet) 11 52, (of wild beasts) 
II 


Delphi ΠῚ 57. 

delphinus r 77, 11 88; (constellation) 11 118. 

delubrum 1 14, r1 150. 

Δημήτηρ II 67, 111 52 n. 

Democriteus Anarxarchus III 82, Nausiphanes 
I 73. 

Democritus, vir magnus in primis I 120, vol. 
Ip. xvi, Epicurean attack on 1 29, 73, 
93, his £magines 1 107, 190, 11 76. 

demum. tum d. 1 18. 

denique (followed by postremo) 1 104, 111 23. 

dentis evulsio ΠῚ 57, dentes adversi X ín- 
tmi or genuini 1I 194; constringere (?) 
I1 134, (n manifestation of φύσις in man as 
opposed to ψυχή) r1 86 n. 4dd., chorda- 
rum similes r1 149; dentes apri II 197. 

deorsum I1 4$, deorsus II 84, 1 69. 

depellit depulsum cibum (?) 11 135. 

depingere quidvis cogitatione I 39. 

depravant Ntoicos poetae rI1 91. 

depulsio pravi r1 79. 

Derceto. (Bee 4fargatis.) 

derecto deorsus ferri 1 69. 

derectus. si iter derectum pateret Ir 144, ad 
portas jecoris ductas et derectas vias 
I1 137. 

derigimus flumina 11 159. 

describo. Persius describitur II 119, de- 
scripta distinctiostellarum I1 104. (See 
discriptum.) 

deserta et relicta disciplina r 6. 

desidero r 11, 16, δά, 99, 11 45, 87, I11 6. 

designari rerum discriptionem mentis vi I 
,26. (See dissigno.) 

designatio operis 1 20 (al. díss.). 

desipio 11 16, 17. 

despero veritatem 1 60. 

determinatio mundi 11 101, 

detestor. invidiue detestundae gratia r 123. 

detineo. δὰ vitam detinondam necessaria (?) 
II 121. 

deus (used indiscriminately in 8. and Pl.) 
I 925, 31 π΄, 50, 51, 102, 106, 114, 11 71; 
Platonem deum philosophorum 11 32. 
(See God.) 

devotiones Deciorum 111 15, cf. 11 10. 

Diagoras ἄθεος I 2, 63, 117, ancodote of 
I11 89. 

dialecticus 1 70, 89, 111 18 n.; dialectica or -ce 
Nom. Sing. Fem., dialectica Neut. Pl. 1 
89 


n. 

Diana lucifera, omnivaga Ir 68, Ephesia II 
69, etymology 1I €9, plures 111 58... 

dico. idem quod in Venere Cos 1 75, si in ceris 
diceretur (?) 1 71; dicitur esse (for dici- 
tur) 11 105 bis, II 108; (*to wit?) illud 
quod vincit omnia rationem dico 1r 18, 
80, 150, 1 86; quid dicis melius * what do 
you mean ri better?' 111 21, dicunt 
enim caelo (?) 11 65; ex quo animal di- 
citur) 'from which the name animal 


INDEX. 


comes ' (P) r11.36; dixti rir 98. (Secbj. 
, Dor Ind. by attraction) 1 20. 
dictsmnus (heals the wound of an arrow) 
II 126. 
dicto. quasi dictata redduntur 1 72. 
dies (time) opinionum commenta delet r1 5, 
dies deficiat 111 81; unum diem deliber- 
. andir60; (mythological) III 44, 56, 59. 
differt nihil inter deum et deum 1 80, gradi- 
bus non genere I 16. 
difficili in loco versor 1 78. 
diffundit aqua se II 26, toto caelo luce diffusa 
II 965. 
digitus. uno digito plus habere 'to haveone 
finger too much* 1 99; digitorum con- 
tractio et porrectio II 150; Digiti Idaei 
III 
digrediens MA eii (of & planet) rr 108. 
ilapsus cibus a Jeoore I1 137, &qua liquefacta 
. et dilapsa 11 26. 
dilatant se pulmones 1I 138, stomachi partes 
dilatantur X contrahuntur II 135; (trop.) 
quae dilatantur & nobis Zeno preme 
... I1 20, X coarto (P) 111 22. 
diligens ex diligendo r1 72. 
diligenter disputatum est 1 15. 
diluo convicía r1 96. 
dimetatus pass. (P) r1 (110) 104; dep. I1 155. 
Diminutive to express contempt 111 18 acu- 
. Wulus, 111 76 homunculus, 1 120 hortulus. 
dinumero 1 2. 
Diodotus the Stoic, inmate of Cicero's house 


I 
Diogenes (1) of Apollonia 1 29; (2) of Baby- 
on I 41; (3) the Cynio, his saying of 
. Harpalus 11 83, 88. 
Dons ἴα δ Rid le of 
onysius the Elder, example of prosperous 
, Wickedneas III 82—84. P 
Dionysus, one of the Dioscuri 111 53; plures 
III 58. 
Διόσκονροι III 53. 
directus, see derecíwus. 
Dis pater, from dices 11 66. 
disciplina puerilis 1 72, augurii IT 9, harus- 
icum 1110, rerum ΤΣ 15, bellica 11 161, 
. aemoniorum III 91. 
disco (with Abl. of means) 1Π| 43. 
discrepare verbis re concinere I 16. 
discriptio omnium rerum designatur I 26, 
omnium corporis partium I 92, in dis- 
criptionibus siderum divina sollertia 
apparet II 104 (110), siderum 11 115, par- 
tium (descr. M88) 11 121. 
discriptum (descriptum M88) solarium II 87, 
stellarum distinctio (P) 11 104. 
disjunctio ' disjunctive judgment" (dej. MS&) 


I 70. 

disjungo (dej. Ms8) & fabula 1 41. 

dispar motio 11 51. cursus I1 19 (of the plane- 
tary movements). 

disputatio ' subject of debate' r1 75. 

disputo in utramque m II 168. 

dissigno 1 26, 111 85 (P). 

dissolubilis coagmentatio I 90, ΠΙ 29. 

dissolvo * refute " 111 29. 

distinctio siderum II 15, 104, sonorum I1 146. 

distineo. mens distenta 111 93. 

distinguitur varietate II 98, aer die et nocte 
II 101, litora collucent distincta tectis 
II 99, caelum astris distinctum 11 96, 
Helice stellis distincta 11 106, stellis si- 
militer distinctis Cynosurs r1 108. 

distractione animorum discerpitur deus 1 27. 

divido ita, naturam esse corpora 11 82. 

Dicination 11 4—12, 162, 3, 1Π| 5, 11—15; 
ita origin II 168, 111 14; confined to man 


INDEX. 291 


II 162; divided into natural and artifl- 
cial 11 162; various kinds of omens II 
9, III 14; derided by Epicureans 1 55 
condemned by Academics as unreal, an 
injurious if it were rea] 111 14, 95. 

divinus s. *& diviner' III 14. 

do. non datum est II 74, ita dat se res ut 
operam dabit (quot.) III 68, perniciem 
dabo 111 66 (quot.), quid mali datis * what 
mischief you cause I 121. 

doctrina ' science I1 47. 

doctus “8. philosopher' 15. — 

dolus maius 111 74; (mythological) 111 44. 

domesticus ( - Roman) 11 7, 74. . 

domicilium mentis I 76, vitae 1 99, dei 1 108, 
II 17, illustria I1 95. 

domina rerum eloquentia II 148. 

dominator rerum II 5. . 

dominatus terrenorum commodorum est in 
homine 11152. 

domitu nostro efficimus quadrupedum vec- 
tiones II 151. 

Draco (constellation) 11 106 4dd., 108. 

Drusus (example of suffering virtue) 111 80. 

dubitationem affert quin r1 158. 

dubito (with Infin.) quid dubitas negare deos 
esse I 85, (in positive sentence) omnia 
ventre metiri 1113. . . 

dubius. spe dubine salutis III 69, sine dubio 


I 58. 

duco. aer spiritu ductus II 101, 136, cf. 11 18, 
pulmones spiritum ducant (P) I1 136, & 
principe disputationis principium II 57, 
1n deorum numero astra II 42. 

Duellius (one of heaven's favorites) I1 165. 

dum palato judicat non suspexit I1 49; (with 
Subj.) audire dum inducat II 2, ut dum 
captaret artus parens, ipsa effugeret ITI 
65, dum disput&rem vellem (?) 11 147; 
dum—dum *one while—another while 
II 89 (quotation). . 

dumetum (trop ἡ). in dumeta correpitis 1 68. 

dumtaxat aspectu 11 47, lineamentis d. ex- 
tremis r 123. . 

duplex (— duo) stella una tenet duplices for- 
mas 1111], duplici de cardine vertex 'the 
two ends of the axis' 11 105, pressu du- 
plici palmarum II 109. 

durescit umor frigoribus 11 26. 

durum verbum (of a newly coined word) 1 95. 


KRarth. uniuhabitable except in temperate 
zone I 24; inhabited, an island 11 165; 
is in the centre, Le. the lowest part of 
the universe I 108, Ir 116. See Asro- 
tiony. . 

ecquos paetulos esse arbitramur (?) 1 80. 

eculeus *colt* 11 38. 

editum terra II 24. 

edo. ut biberent quoniam esse nollent 11 7. 

educator rerum mundus II 86. 

effectum absoluti operis I1 85. — 

effemino (aera) *to give & feminine name to' 
II 66. 

efferari immanitate I 62, II 99. 

effero. agri multa 11 151, cf. 11 86. 

effervescunt aquae (Ὁ) II 27. 

efficientia solis II 95. 

efficio 'prove' 1 68, 1I 21, 32, 42, 47, 147, 111 
23. 


effigies omnis rerum ex individuis corpori- 
bus oritur 1 110. 

effluens aer II 101. 2. 

effodio oculos orae maritimae III 01. 

effugia pennarum 11 121. 

effugio Delummism II 20. 

effunditur mare ' runs off" 11 116. 


effusio aquae (?) r1 26, atramenti I1 127. 

effutio I 84, ΤΙ 04. 

egone I 16, 111 8. 

elegans (etym.) r1 72. . . 

Elements, each has its appropriate inhabit- 
ants I 103, r1 42 Add.; the worid pre- 
served by their interchange, see Fiuz. 

elephantus II 151, 161. 

Eleusis 1 119. 

elicio ferrum (Ὁ) 11 15, remedia (P) 11 161, 

. inem 11 25, sonos II 150. 

Elis. 45i. Eli (Ὁ) 111 59. 

FEllipsis. a. (of principal verb of saying) ve- 
rum hoc alias; nunc, quod coepimus I 
17; tum Balbus Ir 2, tum Grucchus II 
11, scite Chrysippus II 37, concinne Ti- 
maeus II 69, atque quidem ille II 
96, hoc totum quale sit, mox 111 37, nos 
quidem nimis multa de re apertissima 
III 79, Cotta meus modo hoc, modo illud 
I 49, ad ista &lia« II 1, idcirco haec te- 
cum III 93, nescio quid de Locrorum 
xp? III 11, cui Proserpinam nuptam 

II 

b. (of subordinate verb of ing) longum 
est ad omnia 1 19, ut muita praeclare, 
sic hoc I1 65, non inurbane Stratonicus, 
ut multa 111 50, dicemus idem quod in 
Venere 175, Dingoras, cum venisset at- 
que ei quidam III 89, ante quam de re, 
pauca de me 111 5, ornatius quam solent 
vestri I 58. . 

c. (of facio) at id ipsum quam callide 111 
68, nihil horum nimis callide 1 70, Cotta 
finem ΠῚ 94, quanto melius haec vulgus 
I 101, 121 

d. (of Indicative of sum)sed illa palmaria (?) 
I 20, haec quidem vestra I 25, multaque 
ejusdem monstra 1 28, 81 igitur nec hu- 
mano visu di (P) 1 85, quid ad rem 1 67, 
non igitur aeterni; quod ex atomis; si 
natum I 68, ante humana forma (erat) 
quam homines ea (erant) 1 90, quo modo 
aeternae I 109, sine virtute nullo modo 
&c. 1 110, atque ex ea venustas II 69 (but 
seo Addenda) nec dubium quin 11 46, 
quot hominum linguae, tot nomina de- 
orum I 84, ut tu Velleius, sic idem in 
Hispania Vulcanus 1 84, vis Diti dedicata 
qui dives I1 06, Vestae nomen ἃ Graecis 
II 67, 80, 167, 111 80, &c. (esp. with parti- 
ciples) nec vero Aristoteles non laudan- 
dus (9) 11 4$, Acheron Cocytus di putandi 
III 49, provisum etiam ut inhaeresceret 
II 144, cervices natae ad jugum 11 159. 

e. (of esse) quibus consultum dicitis 111 79, 
nil potest indoctius 11 48, excarniflcatum 
&ccepimus III 82, 81 illum aedificatum 
non 8 natur& conformatum putarem οὐ 
III 36, salutem ab Aesculapio datam 
judico 1191. .— 

f. (of esto) hoc quidem ut voletis 1 90. 

g. (of other verbs) rem ad senatum (refe- 
runt) 1111, senatus (decrevit) ut 1111, ex 
quo et Minerva Apollinem eum (natum 
esse ferunt) Iri 55, huic deo pulchrior 
(visus est rom above) 1779, senatus quos 
&d soleret (referri) referendum censuit 
II 10, an (falli potest) ut sol (fallebatur) 
II 70, docuit idem qui cetera (docuit) 
I ὅδ, cum saepe tum paulo ante contigit 

I 57. 

h. (of subject of Inf. when it is the same as 

the subj. of governing verb) confiteri 

nescire I 84 4dd., puderet me dicere non 
intellegere 1 109; (of subj. when it is 
different from that of governing verb) 


299 INDEX. 


censuit (deum) animum esse 1 97, vim 
uandam dicens (deum esse) r 89. 

1. (of demonatrative after relative) quos ad 
8Soleret (ad eos) referendum censuit 11 10, 
quibus bestiis erat is cibus (iis) vires na- 
tura dedit Ir 123. 

k. (of apodosis) utrum dicat aliquid ease an 
8i quid sit (id non habere negotium) 1 86, 
neque decumam vovit (se daturum) ai 
sapiens factus esset I11 88. See Objec- 

?Uv6. 

l. See under egone, ergo, modo, plus, qui, 

&1, sic, lamen, «t, uwt«nam. 

eloquendi vis— eloquentia II 148. 

emendatus * ect 1 80. 

eminens. nihil expressi nihil eminentis ha- 
bet I 75, nihil eminens nihil lacunosum 
(in & circle) I1 47, genae leniter eminen- 
tes 11 143. 

eminent extra aures II 144, 

eminentia. (thegodsof Epicurushaveneither) 
soliditatem nec eminentiam I 10b. 

emo, quae ex empto contra fidem flunt 111 


Empedocles I 29, 93. 
Engonasin 11 108. . 
enim ( — yovv) seminis enim II 81; *verily' 111 


Ennius interpreted Buhemerus 1 119; quo- 
tations from his Thyestes II 4, 65, I1110, 
40; Medea r1I1 65, 66, 765; Telamo 111 79; 
reference to his Annales I1 98. 
enodatio nominum 1Ir1 62. 
enodo. in enodandis nominibus I11 62. 
Epicureans. their self-confidence I 18; scur- 
rility I 93, ignorance I 72, 85, 89, I1 47, 73, 
polemio against Plato and the Btoics118 
—94; critical sketch of theological views 
of earlier philosophers I 25—41 ; criticism 
of vulgar beliefs T 42, 48: idea of God 1 43 
—56; Roman 1 8, 58; later refinements I 
49 nn., I 89, 111; see Zeno, Phaedrus, 
Epicurus vol T iii foll. biographical 
icurus vol. I p. xxxiü foll. biographica 
P details 1 72; idolized by his followers 1 
43; his treatise on the Canon 1 43; bis 
κύριαι δόξαι 1 45 ; sincerity of his religious 
belief questioned I 85, 86, 123, 111 8; 
mocks his readers r 113, 123, 111 8; his 
want of humour II 46; sneers founded 
on ignorance 11 78, 74; follows Aristotle 
1 20 n., Democritus I 66, 120; guided by 
experience I 48; scoffs at divination II 
162; his &ccount of sensation I 25 nm., 
atomic theory 1 δά, ridiculed by Cotta 1 
65.09, linclination of atoms I 69, criti- 
cized by Balbus 11 93, 94. 
-Epiphanies Y 30, 46, 11 6, 163, 106, 111 11— 


18. 

eques splendidus 111 74. 4} 

uus, ox equis are II 6, juvenes cum 

d equis II 6; (delfied) III 47 ; (constellation) 
II 111, 112. 

Erebus 111 44. 

Erechtheus III 40. . . . 

ergo (elliptical) utrum ignorant (i.e. si dubi- 
tas) 11 77, doceat aliquis 11 87; (in apo- 
dosi) quod si luna dea est, ergo etiam 
Lucifer 111 51. 

errans 'planet' 1 87, ΤΙ 51, III 51, stellae false 
vocantur errantes I1 57, 119; 'uncertain' 
Sententia II 2. 

erratio I160. 

error *uncertainty ' 1 2, I1 56. 

eruditus pulvis I148. — . 

eruit (al evehit, evomíit, erigit) Triton molem 
II 89. 


eruptio Aetnaeorum ignium II 96. 
esca 'bait' r1 125; 'food' 1159, 160; pL *mor- 
gels" II 134. 
esculenta et potulente rr 141, e& quae sunt 
esc. 11124. 
esoteric belief 1 61 Add., see interiores. 
et (—etíam) et non praedicanti crederem rt 
72, et his vocabulis esse deos facimus I 
83, ergo et illud in silice 111 11. 
(fntroducing minor premiss) et deus vea- 
ter nihil agens 1 110, et quod ea sentit 
non potest esse aeternum 111 33, etomne 
animal—et quod est contra naturam, ib. 
(in£rodecing new topic) et quaerere 8 no- 
bis soletis 1 50, οὗ eos vituperabsas I 100, 
οὗ Chrysippus acute dicere videbatur III 


(pathetic - εἶτα) et nunc enta quae- 
renda sunt quibus hoc refellatur r 81, et 
soletis queri I 93. 

(ironícal ín refutation — et quidem) et ego 
quaero III 27, et praedones 111 82. 

et—et (tohere 9nd et ἐξ lost by Anacoluthon) 
et praesentes II 6, et spectaculum homi- 
nibus praebent r1 155. 
οὗ quidem καί γε (emphatic ' aye and") audi- 
torem et quidem &equum I 17, &udieham 
frequenter et quidem ipso auctore Phi- 
lone 1 59, solem animantem ease oportet 
et quidem reliqua astra 1I 4], et quidem 
alia nobis 1 82, et quidem laudamus 
Athenis I 83, alia ex ratione et quidem 
hysica 11 63, optimus maximus et qui- 
em ante optimus quam maximus II 64, 
intellegentem esse mundum et quidem 
etiam sapientem 11 36, disertus et quidem 
mathemnticus III 28, 71; (with & word 
intervening) id quoque damus et libenter 
quidem I89, natura continet et ea quidem 
I1 29, haec inesse et acriora quidem 11 30, 
providentes et rerum quidem maxims- 
rum II 77, minus operos«& et multo 
quidem rI 94, esse aliquam mentem et 
eam quidem acriorem II 18, aniculis et 
118 quidem indoctis 1 55; (ironical refu- 
tation) homo nemo velit nisi hominis 
similis esse. et quidem formicae r 79, ha- 
bebam informationem dei. et barbati 
quidem Jovis 1 100. 
etenim ' further" r1 16, 42, 77; ΠῚ $0, 34. 
Eternity idea of 1 22. 
Etesine I1 131. 
etiam (repeated) accedit etiam—hominum 
etiam sollertia I1 130; aut etiam aut non 
*yes or no' 70. 
Etruscus haruspex II 10. 
Eubuleus [1 53, 
Euhemerus r1 119. 
Eumenides ΠΠ 46. 
Eunuchus of Terence ΠῚ 72. 
Euphrates r1 130. 
Euripus ΠῚ 24. 
Europa r1 165, r1 24; (mythological) 1 78. 
everrieulum malitiarum III 74. 
evidens ( Ξε ἐναργὴς) III 9, evidentius II 5. 
Eviolus (Ὁ) 111 53. 
evulsio dentis III 37. 
ex eodem genere 11 13, succedit ex ii8 *one 
of them" r1 125, eques ex agro Piceno 1Π 
74, sunt ex terra homines 11 140; ex Cor- 
sica dedicavit ΠῚ 52; ex se movetur 11 32; 
ex equis pugnare II 6; solarium ex aqua 
II 87; ut essent ex fabulis regna divisa 
II 66, ex hominum sententia atque utili- 
tate partae 11 163, ex animo X simulate II 
168; 8i ex aeternis tenebris contingeret ut 
Subito lucem aspioceremus II 96; quae ex 


INDEX. 293 


empto &ut vendito contra fldem flunt ΠῚ 
74;ex dispersis membrissimplex deus134. 

exauditae vooces II 6. 

excarniflco rII 82. 

excidit ex utero elapsum animal ΓΙ 128. 

excipit linguam stomachus II 135. . 

excitatus tepor agitatione I1.26, humo homi- 
nes I1 140. 

AJExceluded Middle 1 70. 

excludo ' hatch? 11 124 (al. excudo) Add. 

excors &nus II 5. 

excudo II 129. 

excutio in terram litteras 11 93. 

exercitatio ludicra 1 102, rhetorica II 168. 

exhibere cuiquam negotium 1 85. 

exilis atque perlucidus deus I 123. 

exin II 101, 111. 

exire atque evadere e II 96. 

exitum argumenti explicare 'thedenouement 
of the plot r 53, ΠῚ 84 (?); exitum reper- 
ire *to arrive at &ny result' 1 104, 107, 
videamus exitum III 36; bonos exitus 
habent boni 111 89. . 

exorior (with ἃ play on the word) 179. 

Experience, argument from I 87, 88. 

expeto medium (of gravitation) I1 116; poe- 
nae expetuntur III 90. 

expilare fanum ri1 88. . 

expletur annis II 64, contemplatione II 104, 
omnibus numeris II 37. 

explicatio fabularum 111 62. 

explieatus habere 1Π1 93. — 

explico exitum argumenti I 59, nomen una 
littera explicare III 62, di innumerabiles 
explieati sunt III 93. 

explorata ratio II 64, habet exploratum 1 51. 

explorate non satis11. . 

exprimo, nihil expressi habet 'no promi- 
nence' I 75. 

exseco 'castrate' I1 63, r1T 02. 

exsecror (quotation) 11 65. 

exsisto aediflcator ' rise up to build' 1 21, (— 
fio) 11 5, 27, 86, 92. 

exspecto quid requiras III 6. 

exspiratio terrae ' exhalation' I1 83. 

exstinctus 80] 11 14. 

exstructio tectorum II 150. 

extabescunt opiniones diuturnitate 11 5. 

extenuatur cibus II 134; extenuatus vapor 
II 42, aer II 101. 

exterminatus urbe r 63. 

extimesco £7. II 5, 59. 

extra, e& quae sunt *the external world r1 


148. 

extraho aratrum (?) rr 159. 

extremitas aeris II 117. 

extremus cingit (predícatice) 137, vertex 1I 
106, extremum circuli ΠΕ 47, ad extremum 
“αἱ last ' I1118, &b extremo ' from the fur- 
thest point' I1 102; extremum atque per- 
fectum (τε τέλος) Ι 35. 
i duoo I1 136, accipere Ir1 29, nihil 
esse animale extrinsecus *outside of man' 
(P) ταὶ 36. 

exuro ex animo (?) ΠῚ 7. 


Fabius, Q., Maximus 11 61, 111 80. 

fabrica (* workshop") ΠῚ 55; (workmanship?) 
ad omnem fabricam seris TI 150, incredi- 
bilis fabrica naturae II 138, effingere fa- 
bricam divinam 1 47, admirabilis fabrica 
membrorum II 121; ('architecture') ut 
pictura et fabrica ceteraeque artes II 85; 
(used of creation) fabricam tanti operis 
qua construi mundum facit 1 19, natura 
effectum esse mundum nihil opus fuisse 
fabrica I 53. 


fabricatio hominis II 138. 

Fabricius 11 160. 

fabricor. fsbricarier ensem 11 150; (of cresa- 
tion) I 4, 19. 

facilis pater 11 73. . . 

facio. rem divinam 111 47; (with 754 quid 
facies nubibus ΤΠ 51: (*cith Dat.) quid 
Vejovi facies 111 82; fac esse "suppose" I 
83; 'represent' (οὐδ Inf.) conveniri facit 
III 41, construi I 19; (with Part. and 
Inf.) facit disputantem eundemque di- 


cere I 31. 
Íaelis (deifled in Egypt) 1 82, 101, 1Π 47. 
Faith v. Reason (advocated by Academics) 
I 62, ΤΙ 5, 6, 9, 10, 15, 43. 
fama et auditione accipere II 95. 
fatidica anus (of the Stoic πρόνοια) T 18, I1 
8. 
fatum I 40, 55, ΠῚ 14; (mythological) rir 


faucibus terrae patefactis T1 95. 

Faunus I1 6, ΠῚ 15. 

fax caelestis I1 14. . 

febris tertiana et quartana III 24; personifled 
III 63. 

feriae Latinae r1 15. 

feriatus deus 1 102. . 

fero prae me 1 12; II 47; Graecis tulit viros 
I1165; ferre non poterat Bpicureos asper- 
nari voluptates I 113. 

ferramentum r1 18. 

ferrea proles 1r 159. 

ferus (often joined with immanis q. v.). 

fervor Oceani 111 24, mundi (τ aether) αἴ 30. 

feta frugibus terra 11 156. 

ficta simulatio I 8; in fictis caelatisque for- 
mis II 145. 

fictilis figura 1 71. 

fictor cera utitur Frag. ὃ. . 

flotrix universae materiae providentia III 


fidenter r 18. 

fides (1) imploro fidem deum 1 13; mala rit 
74; (personified) 11 60, t11 47, 61, 88. 

fides, o et tibias II 157; (constellation) II 

fidicen mundus ΠῚ 23. 

fldiculas si platani ferrent r1 23. 

fiduciae Judicium 11 74. 

figere maledictis 'stab' r 93. 

figura deorum 1 2, 46—40, 76—84, 87, 90, 94— 
99, II 47, 48 ; formae figura 1 90; species 
X figura 1 47; rerum naturas esse non 
figuras deorum ' divine persons" ΠῚ 68. 

fingor solitus esse II 64, si in ceris fingeretur 


)171. 
finio artus (to finish off") rr 139; finita den- 
. tibus lingua 11 149; motus finitos 11 90. 
finis, usque ad eum finem dum (of time) r1 


flo. ita fit ut *hence it follows' r 37, 88, 121; 
ita fit 'such is the case! ΤΙ1 89. 

Fire. Aristotle holds that, like the other 
elements, it supporta living creatures 
(salamander, pyrausta) 1 103, (the stars) 
II 42; these must be of 8 finer nature 
than the creatures belonging to the in- 
ferior elementa r1 17 n.; it requires food 
II 40, ἃ fact used by Cleanthes to explain 
the sun's course III 37; extinction of 
internal fire the cause of death {Π1 35. 
Bee aether, ignis. 

firmitas vitae I 99, quae propter firmitatem 
στερέμνια appellat I 40. 

fissio glebarum II 159. 

fissum jecoris 111 14. 

flagitium (trop.) I 06, rrr 91. 


224 


flexibilis )| durus (of the voice) 11 147; of 
matter III 92. 

flexuosum iter (of the ear) 11 144 Add. 

flexus arcus (al. plexus) I1 118. 

floret domus amicitia I 6 4dd., in caelo Aca- 
demia I 80. 

flos. in ipso Graeciae flore (of Athens) ΠῚ 


81. 

fluitantes beluae 1ἱ 100. . 

flumen verborum 11 1, orationis 11 20; flumi- 
na arcemus derigimus avertimus II 152; 
(constellation) II 114. 

fluo ('is derived") ex ratione II 63, ex eodem 
fonte I11 48, unde rrI 47; (of lunar influ- 
ence) multa ab luna manant et fluunt Γ᾿ 
50; fluentium transitio visionum I 1090; 
multus sermo fluxit de libris nostris 
I 6. 

fluviatiles testudines r1 124. 

Fiux. borrowed from Heraclitus by Btoics 1 
89, 11 84; the cause of the lifeof the uni- 
verse II 84; turned by Academics into 
an argument for its perishableness III 


foeditas odoris I1 127. 

foedius (ἢ 11. 

follis *bellows" 1 54. 

Fons (deifled) ΣΙ 51. 

for. fando auditum 1 82 Add. 

formae dno figa (the flve regular solids) 1 19; 
formae figura 1 90; pictis fictis caelatis- 
que formis | II 146. 

formatae in animis deorum notiones III 16. 

Formianus fundus 111 86. 

formica I 79, 11 157, 111 21. 

fornaces ardentes I 108. 

fortitudo (defined) rrr 38. 

fortuitus concursus I 66, concursio II 98. 

fortunae injuria, vulnere I 9; amica varietati 
constantiam respuit II 48, 56; rsoni- 
fled) 111 61, cf. 111 16 sortes n., 8 III 


03. 

forum (law-courts) 111 69, 74. 

fossio terrae II 25. 

fovent pullos pinnis gallinae 1r 128; pulli a 
matribus foti 11 124. 

fraus (personifled) 111 44. 

fremibunda moles (quotation) II 89. 

fremitus terrae II 14. 

frequenter (of time) audiebam I 69 Addenda, 
ducaturcibusanimalis r1 136; (*in crowds") 
fluentium frequenter transitio flt visio- 
num I 109. 

fretum Biciliense TII 24; Gaditanum rrI 24; 
fretorum angustiae II 19. 

Friendship, utilitarian of Epicureans op- 

posed to disinterested of Stoics 1 122. 
friget. V. Venus 1I 60. 
frigoribus adjectis I1 26, frigorum varietates 


fructs Tominum * profit" IT 154, fructu fallas 
(quotation) 111 78. 

frugifera spatia II 161. 

fruor atque utor Ir 152. 

fogiti intellegentiae vim 'evades' 1 27. 

calore 11 25. 

fumat terra 11 25. 

fundamenta Jecisse (trop.) ΠῚ 5, 1 44. 

fundo 'utter' 1 42, 66; ser in omnes 8e 
fundit 1I 117, per omnem mundum fun- 
ditur nature II 115, fusus in omni natura 
I1 28, in corpore II 18, toto corpore II 141, 
sublime fusum aethera II 65, aer fusus 
οὐ extenuatus II 101; fusius" disputo II 


Furiae 111 46. 
Furina 11i 46. 


INDEX. 


fusca vox X canora I1 146. . 

fuscina Triton evertens specus (quotation) 
II 89, I 101. 

fusio animi universa I $9; liquor οὗ fusio 
aquae (P) II 26. 

futtilis 1 18. 

futtilitatis plena r1 70. 

Future tense, see Indéícatice. 

futurus est — μέλλει εἶναι 1 90, 108. 


galeata Minerva I 100. 

llina I1 124, 199. 

anymedes 1119 Add. 

lidas perennitates fontium 11 98. 

lo ΠῚ 83. 
minatus 80] I1 14. 
ini (constellation) 11 110, 114. 

genae II 143. 

Gender, (irregularities of) aut simplex est 
natura animantia aut concretum III 34, 
quem flumen ΤΙ S11A mm mota after 
ignes II 95: (neut. pl. instead ef masc. 
yn em.) ni (?), 15, 18, A, 88, 118, cf. 

ttraction. 

genealogi antiqui III 44. 

Evneratus & Jove (P) 111 59. 

enitive (af Definition) oram ultimi I 54, 
medicinae ars II 12, talaria pinnarum 
III 

(Inclusice) earum urbium singulos dili- 
gunt II 165, eorum dentium adversi II 
134, Graeciae sapientissimus II 60, ora- 
rum ultimae I 119; (with pronoun) quid 
certi I 6 Add., 14, quid 

(.Possessive trop.) carum ipsum verbum 
est amoris I 192 4dd., ita factum est in 
superstitioso et religioso alterum vitii 
nomen alterum laudis. 

of Hity) homines earum artium rir 2$, 

rice) magni interest ad decus r 7. 
jective) opinio deorum 1 29 (bis), sus- 
icio deorum 1 63, timor religionis I 8s 

( jective) lux auctoris I 11, gustandi 
judicium 1r 146, excusatio inscientiae IH 
90, cultus hominum r1 168, quadrupedum 
vectiones II 151. 

(Obj. and Suhj. combined) cibi judicium 
magnum earum eset II 141, artes quarum 
Judicium est oculorum r1 145, neque con- 
dendi ulla pecudum scientia est II 156, 
earum rerum hominum est usus II 158, 
canum tam amans dominorum adujatio 
II158. Cf. Boetticher Lez. Tac Tac. p. 209 

(after personal cerbof feeling) studeat tui 


(quotation I1I 72. 
similis) plectri 


(joined Dat. 
similem linguam solent dicere, nares cor- 
nibus 1I 149, deos hominum similes—hoc 
illi simile J 90. 

gens vestra *your set' ) (contemptuons) I 89. 

genu (al. genus) 11 112. 

genuini dentes τ 184 χ tudin 

genus. genere erre X magnitudine et 
quasi gradibus I 16 Add. 

geometria. in g. quiddam novi invenire III 


Geres (— Ceres) n 97. 
gero morem I 
Gerund (in di uod for Adj.) procreandi vis 


II 28. 
(or organ) narium et gustandi judicia sunt 


(with A governi noun understood from 
predicate) consuetudo est contre 
deos disputandi rr 168. 


gestigntes comprimit eloquentia II 148, cf. 1 


INDEX. 


Gigas 11 70... 
gigni aera Anaximenes statuit 1928. 
laeba IT 82. 
lauce 111 58. 
&globate (conglobata edd.) astra r1 117. 
globosa forma 11 49, terra 11 98, mundus 11 
118; turbines 11 89. . 


globus σφαῖρα II 47. 
od. a. (existence Jrom «niversai 
belief 1 2, alle y Epicurus 1 43 Add., 


44. by Stoica II 5, 12; fact questioned 1 
62, si and validity denied by Academics 
III 11. 

Stoic proof from obsercation of the keacens 
II 4, 15—17, 39—44, 90—97, 102—119, 153; 
opposed by Acadeinics III 11, 24. 

Stotc proof from awfulness «f nature τὶ 
14; Academic criticism III 16. 

Stoic Jrom beneflcence of nature 1I 
18 (see Providence). 

J'rom the ratsonalíty of man 1117,18, 93; 
Academic reply ΠῚ 25—97. From the 
nature of heat 1123— 32: reply 111 35—37. 
From the Scale of Existence 11 33—38. 

b. (Attributes) nity, inoluded. with 
blessedness in the Epicurean πρόληψιες 
Y 44, 45, proved from experience and 
from the doctrine qf icovouta 1 49, 50; 
Academic criticism 1109—114. Stoic ζῷον 
ἀθάνατον (II 21), demoli«hed by Carue- 
ades III 29—34.  Benevolence, negative 
view of Epicureans, 'God is inactive" 
I δῖ Add., 'neither causes nor receives 
harm 1 45 A4dd.; Academic comment 
I 110, 115, 116, 121. The perfection 
of active goodness is included in the 
Stoic idea of God 11 76—80, and is also 
shown by experience II 88—168. Aocade- 
mic reply 111 66—98. Wisdom ΤΙ 18, 88, 
968—358, 49—44, 79, 80, 87, 88, 97—104. 
Omnipotence II ὅθ. 111 92, 1 22 n. 

c. (Identity of divine and human virtue) 
II 78, 79, denied by Academics 111 38. 
God is the source of all human virtue 11 
164—107 ; denied 111 86—88. 

. (Shape) human acc. to Epicurus 1 46— 
48, Academicobjections 1 160—102. Sphe- 
rical acc. to Stoics 1 18, 94, 11 46, 40. 

Gods. (Stoic) subordinate manifestations 

of the one supreme God r1 71; heavenly 
bodies (1) 11 40—57; forces of nature (2) 
II 63—71, 111 08, 64; deifled men (8) 1 
88 Add., 11 62, 11 41; abstract qualities 
fn II 61, 79, III 44, 47, 61, 88; utilities 


d 


δ) 11 60, 11141. . 

(of the vulgar) repudiated by Epicureans 
I 42, and Bioics I1 70; inferior preferred 
to superior [11 45, 50; sometimés malefi- 
cent II 61, II1 63. The taxgatherers di«- 
puted thedivinity of deifled men in order 
to extend thetaxable ares 111 40. 

(of barbarous nations) 1 43, 81, 82, 101, ΠῚ 
39 


good and evil classifled 111 79. . 

Gracchus Ti. obtains the deposition of bis 
colleague Octavius 1 106. Anecdote of 
his father and the haruspices II 10, 11; 
the latter was especially dear to the gods 
It 165 Add. 

gradatim pervenire I 80, deducere unirersi- 
tetem ad singulos IT 164. 

gradus. magnitudine et quasi gradibus, non 
genere differre ( r9 μᾶλλον καὶ ἧττον δια- 
φέρειν) 118, à beatis ad virtutem, a vir- 
tute ad rationem video te venisse gradi- 
bus 1 89; quartus gradus est eorum qui 
natura boni gignuntur II 34. 


M. C. III. 


225 


Graeci 11 108, 111; Graece loquens 11 91. 

Graius II 91, 105, 100, 114, 111 53. 

Grajugena 11 91 (quotation). 

grando pi. r1 14. 

gratia (personifled) III 44, ea gratia *on that 
&ccount ' III 67. 

gravidata seminibus terra ΤΙ 83. 

graviditates luna affert r1 119. 

gravia cibus II 24; gravis X acutns sonus 1I 


gravitas et pondera r1 118. 

Gravitation, atiraction of, maintained by 
Stoics, controverted by Epicnreana II 
115 ad medium rapit n. Add. 

greges epheborum I 79. . 

Krus II 123, peculiarity of their flight I1 125. 

gaberno (used of divine guidance) I 54, 
II 78. 

gurgustium r 22. 

gustatus pomorum II 158; (organ of taste) 
I1141, 145. — 

gusto  prinis labris 1 20, gustandi judicia rr 


guttae imbrium cruentae II 13. 

mnasium II 15 
reek words. ἄθεος, ἀσώματον, Ρημήτηρ, Δη- 
μήτηρ, Διόσκουροι, Ἕσπερος (9) , εἱμαρμένη, 
Ἕστια, ἡγεμονικόν, θεογονία, ἱἰσονομία, xo- 
ρνφαῖος (P), Κορία, Κρόνος, κύκλος, κύριαι 
ὅξαι, Λεωκόριον, μαντική, Νόμιος, ὁρμή, 
Περσεφόνη, Πλούτων, ποιότης, [Ιροκύων, 
πρόληψις, πρόνοια, πυρόεις. στερέμνια, στε- 
νη, στίλβων, στρατήγημα, σφαῖρα, φαέ- 
θων, φαίνων, φωσφόρος, χρόνος. (See in 

their places.) 


habeo quod liqueat I 29, quid Cotta sentiat 
III 6, quid sentiam, quid tibi assentiar 
II 64; habeo dicere I 63 4dd., 1Π| 93; 
ha cognitum II 5, exploratum I 51; 
res habet venerationem I 45, explicatus 
III 93; Laelium quem audiam 111 ὅς 
Mercurius is qui sub terris habetur idem 
Trophonius 111 56, praedo felix habeba- 
tur 111 88, habemus speciem nullam nisi 
humanam deorum I 46; (-- Δα ϊ 60) 
virtutibus hominum honores habeantur 
III 46. 

habitat gustatus in ore II 141. 

habitatorem inesse in caelesti domo 1r 90, 
incolae atque habitatores II 140. 

habitus oris 1 99. 

hactenus admirabor * I will only go so far as 
to express my surprise. I 24 Add. 

Haedi (constellation) 11 110. 

& cum cornibus ΑΥ65:-- ἐστήρικται (of & 
fired star); in multis nominibus haere- 
bitis 'to be at ἃ dead lock" rrr 692. 

halucinor t 72. 

hamat!a corpuscula 1 68. 

Hannibal 111 86. 

ἅπαξ λεγόμενα (in Cicero'ssense). aequilihri. 
tas I 108, angulatus I 66, araneola II 123, 
capeduncula 111 43, capito I 80, consul- 
trix II 58, coryphaeus (?) 1 50, flaccus 1 
80, fronto I 80, graviditas II 119, inyjucun- 
ditas 11 137, inxaturabiliter ΓΙ 64, omni- 
vagus II 68, paetuins I 80, perdiuturnus 
II 85, perfremo 11 89 (quotation), pericli- 
tatio IT 161, plntales II 124, pyramidatus 
(9) 1 66, replicatio 1 33, scutulum I 82, 
silus 1 80, stabilimen (quotation) III 68, 
rübitus (part. of eubeo) 11 108, vectio 11 


(till after 200 A.D.) aniliter τ 92, blandi- 
loquenti& (quotation) 111 65, cincinnata 
II 14, genealogus 111 44, insulunus III 45, 


15 


226 


praenotio I 44, respiratus 11 136, theolo- 
gus rI1 53. 

harioli 1 55. 

harmonia ad harmoniam canere r1 3). 

Harmony of the spheres III 27, I1 19 conci- 
nentibus n. 

Harpelus (?) 111 88. . 

harusper I 55, mirabile videtur quod non 
ride&t haruspex cum haruspicem viderit 
I 71, Tusci et barbari 11 10, 163. 

Hasdrubal Karthaginem evertit 111 91. 

hand, scio ΔΙ I 4 III 69; haud sciam an II 


hebes. "epe visae formae deorum quemvis 

non hebetem confiteri coegerunt II 6; 
bebetiora ingenia propter caeli pleniorem 
naturam II 17. 

Hecatam deam putare III 46. 

εἱμαρμένη 1 55, nn. on 139. . . 

in ονικόν ( — principatus) 1129, 139 wervi n. 

elenus I1 7. 

Helice 11 106, 110. 

Heliopolia III 54. . 

Hendiadys. intellegentiae nostrae vim et no- 
tionem 1 27, imagines earumque circumi- 
tus I 29, nervos eorumque implicationem 
I1139,aignissideribusque1335, rerum vicis- 
situdiues ordinesque conservet I δὲ, can- 
tum et auditum refert (quotation) 11 89, 
contentio gravitatis et ponderum r1 116, 
vi et gravitate II 93, montes vestiti atque 
silvestres II 132, ignis ad usum atque 
victum 1I 40, febrium reversione et motu 
quid potest esse constantius III 24. 

Heraclides Ponticus 1 34 

Heraclitus (his obscurity) 1 74, ΠῚ 35; fol- 
lowed by Stoics 111 35; see vol. I pp. xi, xii. 

herbula seselis I 127. . 

Hercules 11 62, rir 39, 41, 42, 50, 70, Herculi 
decumam vovere ΙΣΙ 88. 

Hermarchus 1 98. . 

heroicae personae ΣΙ 71, temporibus III δά. 

Hesiodus explained by (he Btoics I 4L, cf. r1 
159 n., 111 44 n. 

Hesperides 111 44. 

Hesperus Ir 53. 

ἕξις X φύσις 11 82 cohserendi n. 

hiatus terrae I1 13, oris 1r 122. 

hic (to denote what is famiiar) hic noster 
ignis I1 40, hic ex Alemena Hercules III 
42, hujus collegae et familiaris nostri 
pater 1 79 Add., hoc Orphicum carmen 
I 107, Vatiniux avus hujus adolescentis 
II 6; (pointing toit) hoc sublime candens 
II 4, haec regantur III 10; hoc esse illud 


III 40. 
hic ade. (logical) hic ego non mirer r1 93, hic 
. quaeret (P) 11 133. 

Hiero 1 60. 

hilarata terra rr 102. 

ἵλοως I 124 Add. 

Hippocentaurus 1 105 A4dd., 11 δ. 

Bippocratesa 111 91. 

Hippolytus 111 76. 

Hipponax 111 91. 

Hispanienses aestus 111 24. 

historis. in h. dicit Timaeus rr 69. 

historici antiqui 111 55. 

Homerus. allegorized by Stoics 1 41, his date 
III 11; cited to prove divine aid 11 165, to 
prove mortality of Tyndaridae 111 11, of 

ercules III 41; source of popular my- 
thology 11 70. 

homo hominem 11 96; nemo I 78 Addenda, 
II 96 n.; homines homine natos III 11; 
homo artium 111 23; (in pregnant sense 
* worthy of the name") I1 97. See Mas. 


INDEX. 


homunculus 1 123, 111 76. 

Honor (personifled) 11 61, ΠῚ 47, 61. 

horae ' time of day' 11 87, *clock' 11 97. 

ὁρμή appetitio II 58. 

horreo X floreo (of the earth) 11 19. 

horriferis auris II 111, 

horti Scipionis αι 11. 

hortulus Epicuri 1 120 4dd. 

huc Adde 1 98, 139; huc ef illuc effluens 11 

4 5. 

humilitas 'low stature r1 192, 

Hyades i11 111. 

Hydra (constellation) 11 114. 

Hyperborei 111 57. 

Hyperion ΠῚ 54. . 

hypallage. unimi aegritudo magna commota 
injuria I 9 4dd., (myuterisa) silvestribus 
asepibus densa I 119, umbra terrae soli 
officiens II 49, fontium gelidas perennita- 

II 98. 

hypothetical sentenco, unusualforms. (5uj. 
1n prot. Ind. is» apod.) si quis quaerat— 
ap t I118, qui retractarent—sunt dicti 
II 72, qui concedant iis fatendum est II 
76, cum videamu«—dubitamus 11 97, quod. 
ni jte 8it quid veneramur deos (?) 1 122 


Add. 

(Ind. in prot. Subj. in apod.) si verum est 
—praestaret III 77, of. 111 78 sicouvertunt 
melius fuit. E 

(prot. omitted)quorum cultus (si di essent) 
esset futurus in luctu I 38, possetne flo- 
rere terra (nisi divino spiritu oontinere- 
tur) 1119. 


Ialysus ΠῚ δά, 

iumbus 111 91. 

ibis 1 82, 101, 11 198, III 47. 

ichneumon r 101. 

ictos undis turbines (quotation) I1 89. 

Idasei Digiti 111 43. . ΝΕ - 

idem (-'&lso') r 47, 121, (implying inconsis- 
tency) I 30, 111 98, idemque II 22, 31, 101, 
138; et idein 11 1, 26; qui idem 11 62, 123; 
(predicative) erit eadem adhibenda I 94; 
idem—idem rir 93, (pleonastic) cum 
idem dies constitisset I1 G. 

Idyia 111 48. . 

igitur (resumptive) I 44, I1 92, T1125; (intro- 
duces &podosis) rII 30, 33; (position) 
commencing I 80, after 3rd word rtr 


ignesco. mundus 1r 118. . 
igneus motus II 24, celeritas II 24, genus I1 
,25, formae 11101. . . 
ignis artificiosus magister artium 11 57, vim 
. 9550 ignem (ἢ) r1 85; pl. 123, 11 27. See 


re. 

illacrimor morti III 82. 

ille (of what followuw) 1 90, 99, 11 125, 127, 187 
and passim ; illud pugno 1765; ille iu REu- 
nucho 'the speaker' III 72. 

Illexe (quotation) 111 68. 

illucesco. cum 80] illuxisset I1 96. 

illuminata & sole luna II 119. 

illustris visus— ivaoyrs φαντασία 1 12, fRcies 
deorum Ir 80, signum 1r 110, domicilia 1I 


95. 
imago (of Democritus) 1 29, 107, 120, r1 76 n. ; 
(of Epicurus) I 49, 73, 106—109, 11 76. 
imbecillitas. in imbecillitate gratilicationem 
et benevolentiam ponitis I 122, cf. 1 45. 
immanis joined soit ferus 11 148, 161. 
immanitate efferatus I 62, 11 89. 
immensitates cam porum 11 98. . 
immensus et infinitus 1 28, 11 15, et intermi- 
natus I 64. 


INDEX. 


immoderate profusam vocem 11 149. 

immodernatum aethera 11 65, neimmoderatos 

. cursus haberet 11 64. . . 

immolo Musis bovem 11r 88, hostiam flucti- 
bus rI1 51; abe. 11 72. 

immortalitatibus honores habentur III 46. 

immutat se res II 19, nihil immutat quin 
eadem efficiat r1 53, immutata littera 11 


' 66, 67. 
impendentium montium altitudines 11 98. 
imperatorium consilium (-ocrper/ygua) III 


15. 

Imperfect (implying priority of iden] to fact) 
II 123, 141; (in relerence to what imme- 
diatelv precedes) r 96, 98, 100; (to expreas 

.  theattempt) reponebas III 23. 

imperitus X doctus II 45. 

Impers wse. Bee resono, *ego, refello. 

impetus caeli movetur II 97. 

implicatio nervorum II 139. 

implicatus occupationibus 1 51, 62. 

impono in cervicibus I 54. 

importunissimus homo ΙΣΙ 81. 

imprimo in animis I 43. 

impunitas garriendi 1 108. 

in- (negative, prefixed to participles) inerrans 

. I1 54, invocatus I 108, incognitus II 73. 

in prep. «oth AUDI. (in the case of') idem 
facit in naturg deorum 1 71, hoc fleri in 
deo 1 106, in Nausiphane teneuur I 78, in 
ceris diceretur (P) 1 71, in consulibus rea 
ipsa probavit (f) 11 10, dicemus quod in 
Yenere Cos 1 75, m est in supersti- 
tioso vitii nomen Ir 73, sin conver. 
siones idem efficiunt in sole I1 88, ut in 
araneolis aliae texunt Ir 123, est, admi- 
ratio in bestiis II 124. ] 

(periphrastio with swm) sunt in varietate 
1 2 Add., in erratis 1 31, errore 187 ; (with 
eersor) in errore I 99, in constantia 
I1 48, voluptatibus I 51. 

(superfluous) in omni puncto temporis 
II 94 n., in tanta diuturnitate 1I 28, in 
aeierno temporis spatio 11 36, in omni 
aeternitate II 4S. 51, 95, in singulis annis 
II 102, calor fusus in corpore 11 18, in 

. omni fusum natura 11 28. 

in ea dea precatio extrema est ' prayer ends 
with that goddess" 11 67. 

«ith Acc. in sublime ferri It 44, 141; 
insultans in omnes II 74. 

inane Ir82. inanis motus animi 1 105, 108. 

inanimus I 36, II 16, 90, 111 40. 

incensa ('illumined?) luns solis radiis I 87. 

incestu, quaestiones de 111 74. 


iucisum angulis II47. 
incito 1 24 (ὃ). motus incitantur 11 103, neces- 
gitas vi iucitata 11 76. 


incitus (quotation) II 89. 

inclinatio atomorum 1 73; *bendiug' r 94. 

inclndo.. physica ratio inclusa est in fabulas 
II 

incognita causa II 78 Add. 

ineo atus 'rudimentary ' r1 33, *incomplete' 
I 

incolumis (joined with saloue) 11 87. 

incolumitas iundi II 119, incolumitatis cus- 

II 

i reus I 30 n. 

incredibile est, si attenderis, quanta rr 140. 

inculco animis imagines I 108. 

1ucus I δά 

inde 'from him' 11 73. 

India 188 (97). 

Indicatioe «sed for Su5j. (οἵ auxiliary verha 
and phrases) longum est I 19, 30, 11 159; 
bellum erat I 84, opus erat 189, sutis erat 


227 


.dietum 1I 45, satius est 1 68, longa est 
oratio r1 25, melius est 111 69, debebant 
II179; possum r 101, r1 10, 121. 126, 130, 131. 
(In direct interrogation) arbitramur 1 δύ, 
facimus 183. putamus 191, volumus 1I 102, 
dubitamus ri 97. 
Fut. for Imperative. audies I 50, tu red- 
des III 41, dabis III 94. 
(logical wse) efficietur 11 21, feretur t1 110, 
contemnet III 93. IN 
(indefinite assumption) quaeret quispiam 
I1 
Fut. Perf. prius tequis dejecerit 166, vide- 
rit 1 17, tu videris 111 9. 
indidem αἱ 118. . 
Indirect construction Joined with Direct, see 
Anacoluthon. 
individuum 1 40, 71, 110, 11 93. . 
indocte ('unscientitlc') ΠῚ 44, indootius ΤΙ 


48. 
induoco deos 11 2, imagines 11 76, di perturba- 
tis animis inducuntur 11 70. 
inductiones aquarum I1 152. 
Indus (the greatest of rivers) 11 130 Add. 
indutus specie human& II 63. 
inelegans. physica ratio non inelegans It 


inerrans “ἃ fixed star' 11 54, 55, 80, 104, 1Π| 
δῖ 


inferias afferunt 111 42. 

infernis e partibus II 114. . 

infero. cui illatae lampades fuerint (quota- 
tion) III 4l. . 

inferus. apud inferos r1 5; inferior orbis 11 
b3. 


infima terra est I1 17, cf. 1103; medium in- 
fimum in sphaera est 11 116, cf. I1 84 

inflnita series (speciog M88) I 40; intinitum 
τε τὸ ἄπειρον I 26. 

inflnitatis summa vis 1 50. . eL 

Infiwitice. (exclamatory) hominum incidere 
imagines ITO7. —— 

(omission of subject in Orat. Obl.) puderet 
dicere intellegere I 109, confiteri nescire 
I 84 Add. . . 

(instead of Gerund) molestiam suscepit 
reddere rationem 111 63. 

(in subordinate clause of Or. Obl. to repre- 
sent parenthesis in Or. Rect.) 176; (with 
connective Rel.) intellegitur et iram et 

tiam aegregari, quihus remotis nullos 
jmpendere metus I 45, cf. I 12 n. aud 
see Subjunctice. 

(explanatory of pronoun) 1 12. 

infirmo et tollo 11 147. . 

inüxe stirpibus I1 26; intenta infixaque mens 
I 49; X infusus 1 28. 

informare deos conjectura I 39. 

informata notio r1 13. 

informatio (:: 95A» ws) 1 43, 76, 100. 

infra lunam 11 56. 

ingenium pi. 'ingenuity ' 1 78 Add., 11 126. 

ingenuít animantibus sui natura custodiam 
11 

in s 'act of walking 1 92, 94. 

inbabitabiles regiones 1 24 4dd. 

inhaerens caelo cursus 1I δά, stirps terrae 11 
83, ad saxa belua 1I 100. 

initio (Abi eiie) 1 93, 75. iu 

initio . 0 II . 

injectus anim (-- ἐπιβολή ) 1 40. 

injiciens se animus I δά. 

innans belua r1 100. 

innato. pisciculi in concham rr 123. 

innatum estet in animo insculptum csse deos 
I1 13, insitas vel potius innatas cognitio- 


nes I £i, 
15—2 


228 


innumerabilitas &tomorum 1 109, müundorum 

I7: 

Ino ΠῚ 48. . 

inquam *I repeat' 111 91; inquit (for inquis) 
I 87, 109, 100 (?), 111 90. 

insatiabilis *that never wearies' varietas II 
98, insstiabilior species Ir 155. 

insaturabiliter expletur annis 11 64. 

inscientia (MBS scientia) 1 1 Add. 

inscitia loquendi 1 85, imperitorum III 89. 

inscitius II 36. . . 

insculpsit natura in mentibus I 45, insculp- 
tum in animo rr 12. 

insequor ('attack") 111 44. I . 

insignis (*marked") visus 112; insignia caeli 
I 100. 

insipiens 11 38. . 

insisto 'find footing?" nou video ubi mens 
possit insistere I 24; *pause' 11 51, 103. 

insitus calor in terris II 25; cognito I 44 
Add., informatio dei 1 100, 

Inspiration of genius 11 167 Add. , 

institutio rerum *organization' Ir 35 4dd.; 
institutionibus Graecis eruditus I 8. 

institutum *resolution' 1 8. 

instructio exercitus II 85. 

insula (of the inhabited earth) 11 165 4dd. 

insu IM 46. (Also in Beda Z1. E. I1 1, 
III 

insultans in omnes II 74. 

integer. rudis et 1118, . 

intellegens (— intellegentiae particeps) 1 33, 
II 20 120; nibil intellegens *irrational' 
II 1 

intellerentia X ratio III 38; inest in mundo 

' I1 32, mens capit intellegentiam quae sit 
beata natura I 40. 

intellego *conceive' deum 1 21, 25, 30, 36, 73, 
II δά, III 38; istuc quid intellegis I 73, 
int. cum cognovero III 61. 

intendo. a&nimus se intendens in I 54, nnen8 
intenta in imagines 1 49 4dd.; animum 
per naturam intentum I 27. 

inter se diligere 1 133. 

interemisse dicitur 111 56, 58, 59. 

interiores litterae ' esoteric' III 49. 

interminatus I 54. 

intermundia 1 18. 

internecio (quotation) III 90. 

interpositu interjectuque 11 109. 

Ínterpres comitiorum rri 11, rerum sensus II 
140, deorum 1I 12, Sibyllae 11 5. 

Interpolation. causam (id est principium 
philosophiae) I 1, oculis (animi) I 19 
mente adjuncta omne (praeterea) uod 
esset inflnitum 1 28,a IDA istro non (Pla- 
tone) di-sentiens I 33, de (L. Crasso) 
familiari illo tuo 1 58, (eum esse—putare- 
mus) wrongly suspected by edd. 1 77 n., 
dubium est enim utrum dicat aliquid esse 
. ..immortale an si quid sit (id esse mor- 
tale) 1 86, (itaque nulia ars imitari soller- 
tiam naturae potest) 1 92, poetae quidem 
(nectar ainbrosiam) epulas comparant I 
112, liquor aquae declarat (effusio) r1 26, 
physicis (id est naturalibus) II 23, non 
eum quem nostri majores. .. (Liberum) 
cum Cerere I1 62, (dicunt enim caelo ful- 
gente tonante) r1 65, ut multa praeclare 
sic hoc (breviter) rr 65, (arte naturae) II 
83, quae sunt minus operosa et multo 
quidem (faciliora) 11 94, (a pluendo, ὕειν 
euim est pluere) I1 111, (rom Aratea in 
some M88) II 112, caulibus (brassicis) Ir 
120, squillae (ping) morsu Ir 123, nuper 
(id est paucis ante saeclis) 11126, (dicunt) 
ib., (et tamen multa dicuutur) 11 132, 


INDEX. 


(multum) ib., (mundo) tr 133, (acuti) IT 
134, (&lvo) 11 137, (cognoscunt) I1145, (et 
parte tangendi) II 146, (mihi quidem 
sane multi videntur) 111 40, divina (in 
. , homines) moderatio ΤΙ 85. 
interrogo 'to cross-question" III 19. 
interrumpo abe. 11 116, interruptus nimbus 
. , (quotation) 11 88. ΝΕ 
intervalla sonorum II 146, signi intervallum 


I1 53. 

intestinum medium (s μεσεντέριον) 11 138. 

intextae venae toto corpore II 138. 

intimum os 11 140, palatum Ir 135, dentes TI 
134, tenebrae 11 162, rerum intimarum 
custos Vesta II 67. 

Intrinsecus (wrougly read for extrinsecus) 
III 

intuens ine I 17 Add., τι 104. 

inundet terram aqua 11 108. 

invedo in *pounce upon I1 124; quocumque 

8 II 4]. 

inveho (in£r.) Triton natantibus beluis r 78; 

, Carneades in Stoicos invehebatur I1 102. 

invenio cibum manibus*to get" I1 151; a phy- 
mcis rebus utiliter inventis 'fromauseful 

. philosophy of nature' 11 70. 

jnventor olivae ILI 45. 

inventrir belli r11 53, quadrigarum [11 ὅθ. 

inveterascere (M88 inveterare or inveterari) 


II b. 

invidentia (personifled) III 44, cf. n. on calli- 

. ,dws rm 35. 

invidia (Epicurean fear of) 1 123, 111 3. 

invises Geminos 1I 110. 

invocant quem omnes Jovem ' whom ali in- 
voke as Jove" II 4. 

Ínvocatus *un-called" 1 108. 

involucrum clipei r1 87. 

involuti oculi II 143. 

ipse (opposes main idea to accessories) ipso- 
rum deorum 1 96; (general to part.cular) 
ipsa similitudo I 97, genus ipsum 1r 126; 
(whole to part) 11 28, 32, 58, 80, 860; (fan- 
ciful o ition to five variety) earth as 
opposed to the other elements ΣΙ 18, 
teeth to claws; 11192 ipse dixit 110, cf. 111 
95: (carelessly repeated) in ipso mundo 
I 

irrepo (MSS irrwmpo) bestiola in aurem II 
144 Add. 


irrigo (trop.) r 120. 

is (pleonastic) after noun r1 27,77,81, 101, 102, 
123, 125, 135 (is. ..atque is?) Add. 136, rit 
24, 94, 07; after nihtl I1 22, ΠῚ 34; (used 
of 1st person) r 61 4Add.; isque (-«ei 
ταῦτα) quart&m causam esse eamque 
vel maximam 11 15, aliquid agere idque 
feaeclaram II 76; id est r 20, 11 73, 126, 

yndaridas id est homines homine natos 

III 1l, cf. Reid on 4c. I δ, 8, 33; ejus 
(monosyllable) 11 100. 

Isis Ir1 47. 

ἰσονομία I 50 Add., 100. 

iste (marking arg. ad hom.) t 92. 

istuc I 89, istuc istac ibit TII 65, see stuc. 

ita (limiting, with δῷ 13; (with e«t) 1 54, ita 
decessimus—ut III 85; (qualifying remo- 
ter word) ita multa disseruit ut excitaret 
14,1 δός; ita multa-tot I 23; (seemingly 
pleonastic with pronoun) istud ita dicere 
I 84 Add., quod tibi ita (al. ifem) per- 
suasum est I 85; ita fit 1 88, 121, 1r1 89; 
itaque referring to remoter sentence I 
85; 'and so' 11 11; itane II 11. 

item after sicut 1 3; non item (to save repe- 
tition of predicate) 11 62; item reprehen- 
ditur ut I 28. 


» 


τ᾿ .-- 


INDEX. 299 


iter rop) naturas suo quodam itinere II 
itidem 11 97. 


jam (*at once") licet lustrare terram, cernes 
jam 11 161; (transitional) I 30, 11 24, 50, 
68, 192, 127, 129, 141; 80 j&m vero II 126, 
147, 143, 154, 101, 111 39. 
janua 11 67. J 
Janus (etymology) 11 07; jani ib. 
Jason (of Pherae) [τι 70. 
jecur 11 137, fissum jecoris 111 14. 
ocus. per jocum irrideo 11 7. . 
udicium (with subjective Gen.) narium mag- 
na judicia sunt II 140; (with obj. and 
subj. Gen.) 11 141, 145; de dolo malo 111 
74, publicum III 74. 
jugis puteus r1 25. 
Jugurthina conjuratio III 74. 
Juno (Argiva, Eomana, Sospita I 82), 11 66. 
Juppiter- juvans pater 11 6$, optimus mazi- 
mus ib., (Stoic name for the supreme 
Law) 1 49, (identified with thesky) 11 4, 65, 
III 10, 40; Jove tonante r1 65; Jovis stella 
Ἢ 119; (ihree eode or the vnm III 53 
see Appendix on Mythology); Olympius 
III 83, Capitolinus Σ 82, Hammon ib. ; 
somnia ἃ Jove 111 9ὅ. 
jus pontificium r11 43, civile X naturae III 
45, tenere auspiciorum 11 11, vestro jure 
I 77, tuo jure 1 89. 
Jussive use of Subj. see Vol. III pp. 161— 
185 


Justice. crowm of virtues I 4, defined 111 388. 
justus rogator II 10. 
Juventas (Hebe) 1 112. 


Karthaginiensis III 83. 

Karthago (its destruotion) 111 91; (mytholo- 
ical) 11 42. 

Kopia 111 ὅθ. 

Kpóvos II 64. 

κύριαι δόξαι I 85, 45 n. Add. 


Iabefactari contentio gravitatis possit II 118. 
labes *landsiip' (Ὁ) 1r 13. 


1&bor. ne voces rentur 'should glide off* 
II 144. 
Labor (personifled) 111 44. 


laborantes naves Ift 89. 

Jabris primis gustare I 20. 

Lacedaemon II 154. 

lactescere cibus matrum incipit r1 128. 

Jacunosus X eminens II 47. . 

Laelius, favoured by heaven 11 165, his speech 
de Collegiis 111 5, 43. 

laetificat sol terram 11 102, Indus agros II 
130. 

laevus. 8 laeva exoriturI 79. 

lampades illatae (quotation) 111 41. 

langueo otio I 7, 67. 

Lanuvium 1 79 n. 

lapideus imber ΣΙ 14. 

lapsus volucrum I1 99. 

larga lux εἰ 49. 

largitas ' bounty' rr 156. 

Latinae feriae 1 15. . . 

latitudinem lustrans orbis rr 53, latitudinum 
longitudinum altitudinum immensitas I 
δά, latitudines umerorum II 159. 

Latona ΠῚ 46, δ7, 583. — 

Jaudis nomen 8 eulogistic term" r1 72. 

laudo Athenis Vulcanum 'there is a famous 
statueof V.' 183 Add. ; propter virtutem 
laudamur 111 87. 

Leda 111 53. 

lego scriptum II 124. 

! 


legumen r1 156. 

Lemnos III 56, mysteries of 1 119. 

lena (trop.) 1 77. 

leniter eminens II 143. 

lenocinis corporum II 146. 

Leo (constellation) 11 110. 

Leonaticum ( - Δεωκόριον) (9?) I11 50. 

Leontium 1 93. 

Leos. Leo natarum (?) 111 50. 

lepor. sinelepore 11 74. 

Lepus (constellation) 11 114. 

lepusculus r 88. 

Leucippus r 66. 

Leucothea ΠΙ 89, 48. 

levationem injuriae reperire I 9. 

leve )( &38perum (of the voice) 11 146. 

levis (with double reference) 1ΠῚ 95. 

levitas (trop.)opinionis II 45, plena sunt levi- 
tatis II 70, comicae III 72; (lit.) levitate 

. fertur sublimis 11117,1. f. in sublime1II 44. 

leviter convexa 11 112. 

lex naturalis 1 36, defined ΣΙ 79, censoria ΕΙΣ 
40, nova 111 74, Plaetoria It1 74. 

liber (adj.) matre libera liber est 111 45. 

Liher τ 60, 62, 111 41, 58. 

Libera 11 62. 

libertas (personifled) r1 61. 

libri augurales Ir 11. 

lihro aut cortice Ir 120. 

Libya 1Π 24. 

licenter 1 100. 

licentia atomorum I1 65, cf. 93, 107 ; fabularum 


117. 

licui (from 7íqueo) 1 117. 

Ligusticum bellum 11 61. 

limatus urbanitate II 74. 

Lindus (P) 1Π1 δά. 

lingua (use of) r1 185, plectri similis r1 149. 
liquefacta calore aqua I1 26. 

liqueo. habere quod lignea I 29, II 3; cui 
. meutrum licuerit I 117. 

liquor (*fluidity *) aquae 11 26; liquores am- 
., nium ('transparency *) 11 98. 

litigo 1 93. 

littera (comparison of letters to atoms) t1 


litteratus I 5 n., III 23. 

Jituus πὶ 9. 

Locri (war with Crotona) r1 6, ri1 11; (Diony- 
sius at) IIT 83. 

locupletior hominum natura quam deorum I 
112 Add. 


locus. (quasi-adverbial) quo loco I 18, hoc 
loco I 76, 85, 11 104, his locis I 86 ; heredi- 
iatis loco III 84; locum obtinere 11 42, 
dare I1 83; in locum inferiorem ferri 
*downwards' 1 69. Joined with domici- 
liwm and sedes 1 108, cf. 1 2 n. , magnus 
locus (in ἃ Poe ton to preceding . 
tence) 1730 i εἰρίο II 68, 73, 75, 94; 
('argument"') ΠῚ 70; 
locis semen II 128. 

λόγοι σπερματικοῖ. 11 58 n. 

longitudo et latitudo orbis rr 53, r 54. 

longus (' tedious") nolo esse 1 101, ne longior 
fuerim 1 58. 

Lubentina 11 61. 

lubrici oculi 11 142. 

]ucet, hoc quod (quotation) r1 65. 

Lucifer II 53, 111 bL. 

Lucifera 1168. 

Lucilius the satirist quoted 164. Seo Balbus. 

Lucins 11 68. 

Jucubratio anicularum 1 θά. 

lucus Aesculapii 111 67, Furinae 111 40, cf. 1 


119. 
ludi magister 1 72; ludis auditum est 11 6. 


euphemistio) in 


230 


ludicra exercitatio 1 102. 

judo '*to mock ' (of Epicurus) 1 123, ττἰ 5. 

lumen (of an illumination by the aediles) 1 
22. *ornament' 1 70; 'window" (used 
metaphorically of the eye) 111 9. 

Lune, (mythological) I1 08, ΠῚ 51, 58. fee 


009. 

luo. peonis luendis dabitur satias (quotation) 
III 90. 

lupus (deifled in Egypt) r11 47; (constella- 


tion) quadrupes n. I1 114. Lupus (the 
object of Lucilius' satire) 164. 

Lusius r. in is III 57. 

lustratio orbis 1 87. 


machina, deus ex 1 58. . 
machinatio data est quibusdam bestiis I1 123, 
machinatione moveri aphaeram II 97. 

machinor (of nature) 11 128, 149. 

maerens (mistranslation of μογέων) II 108. 

magister artium ignis II 57. 

magnitudinibus immensis sidera Ir 02. 

magnus annus II 61 Add., Frag. 5; magnum 
est judicium ('important ) 11 141, 146, 
magna di curant II 167; vir (—bonus) 
II 167; magni inieresae δὰ decus 1 7; 
majus (-Ξ irabilius) II 115. 


I 42. 

Mala Fortuna ΠῚ 63. 

male accipio I 93. 

malitia (defined) 11r 75. . 

malo. mallem audire dum inducat 11 2. 

malum dare 1 121. 

Ma». the noblest work of God r1 198—153, 
erect ition 11 140, made in the image 
ot 190; the world is made for him 
I1 154—167; only less than God because 
mortal 11 153, this contradicted in r1 17, 
34, 86, $7, 39, 79. ' 

msnant multa ex luna 11 50; unde haec 18» 
nant ' the preceding ' 111 40, Bee fto. 

mandar»  yetustati II 151; mandati judicium 
III 

mandunt X vorent and carpunt Ir 122; oon- 
strictis dentibus manditur cibus 11 134. 

μαντική I δῦ. 

manu factum 1 20, tractare 149, quaesita II 
151; manibus adhibitis ad inventa animo 
I1 150; manus elephanti 11 123. 

manubia III 88. 

Marcellus II 61, 165, τι 80. 

mare rubrum I97; pi. cum terram et maria 
caelumque vidissent II 95, 11 30, 71, 77, 
maria tepescunt II 25 4dd. 

marinus umor II 4$, rana II 124. 

maritimus. aestus II 131, cursus II 161, Tes II 
152, nuptiae III 45. 

Marius 111 80, 81. 

Mars I1I 59; stella r1 53, 119. 

Mao 111 52. 

mater. Hecate matre Asteris est ΤΠ 46, matre 
libera liber 111 45. 

materia ('timber') et culta et silvestris ΤΙ 
151; (philosophical — ὕλη) totam esse 
flexibilem e£ commutabilem 111 92. See 


atter. 
mathematicus mundus erit I11 23, mathema- 
tici 11 51, 103. 


INDEX. 


Matter (-- ὕλη ἄποιος) 111 29, 30, 92; (was it 
created?) Prag. ὃ. 

maturata pu t 14. 

maturescunt partus II 69. . 

maturitas II 50, gignendi I1 119, maturitates 
temporum 11 155. 

Matuta 11 48, cf. 111 39. 

matutinis temporibus 11 532. 

Mavors (etm. II 97, 111 62. 

Maximus (Fabius) r1 61, 185, 111 80. 

Medea i11 48, 07; quotations from the Medea 
of Ennius III 65, 66, δ; of Accius 11 89, 
III 67. 

medicamentum 1t 132. 

medicinae ars I1 12 (ἢ). 

medicus r1 128, 138, 111 15, 76, 78. 

mediterranei *intand folk? 1 88. 

medius locus infimus 11 84, 116. 

mehercule I 78, 111 3; mehercle 11 74. 

Melete ΠῚ 54. . 

melius fuit 111 78, 81, 69 (bis), see Zndicative; 
quid dicis melius 111 21. 

melos Silvani (quotation) ΣΙ 89. 

Memalio (P) 111 55. . . 

membrs philosophiae I 9; dei 1 24, 94; mundi 
I 100, 11 86. 

membranae (the coats of the eye) 11 142. 

memoriae proditum est II 6; (Abl. of time) 
recentiore II 6, pstrum 11 165. 

menor Νὴ er f Anaxagoras I 26 di 

mens, the νοῦς 0 8 I 28, mundi τὶ 
18 (9), 58; deifled 11 61, 111 47, 61, 88; 
mentem cur aquae adjunxit (?) 1 25. 

mensa argentea III 84. 

mensis (etym.) II 69. 

menstrua spatia II 50. 

mentior. nihil umquam vetustas ' has never 
deceived expectation ' 11 15. 

mentum (of 8 constellation) r1 107. 

meracius (vinum) sumere III 78, . 

mercatura (said of interested friendship) 1 
1 

Mercurius ΠῚ 56, 57, 50. 2. 

Metellus (cos. 250 p.c.) r1 265; (Numidicus?) 
murdered by Varius 111 81. 

Metrodorus r 86, 9$, 113. 

metus a vi I 45, contra metum se defendunt 

, 11127, (personified)? 111 44. 

micare (of veins and arteries) 11 24. 

Mierocosm 11 18 nn. Add. 

AMiddle Voíce, convertor x1 106, convolvor ΣΙ 
118, moveor II 125, aperior, oceultor 11 51. 

milvus II 125. 

Minerva 1 81, 83, 100; (e&ym.) 11 67, ru 63; 
(five so named) ttI 53, 55, 59. 

ministrae artium manus II 150. . 

minoris est (?) r1 33; minus vera ' wanting 
in truth ' 111 4, intellego (2parwem in 1II 
1, 4) 111 4. . . 

mirabilis 11 126. mirsabiliter 11 52, 136. 

miracula philosophorum *strange fancies' I 


mirae libidines II 198; non mirum *' no won- 
der' 111 93. 

mirifice factus II 140. 

miscendum est malam (quotation) rir 68, 

, misceri genus (P) ib. 
Miseria (personifled) Π| 44. 
mitiga& Indus agros r1 180, igni ad mitigan- 
um cibum utimur 11 151. 

mitto ad 'dedicate' 1 18; (with predioatire 
Dat.) agnum portento III 68. 

Mnemoayne 111 54. 

moderator [1 906, modersatrix ejus providen- 


tia 111 92. 
modo hoc modo illud 1 47: modo, tum autem 
181, 35, 11102. (For dummodo with apo- 


νσ 


INDEX. 2981 


dosis understood) m. possemus 1Π 90; 
modó in verse 11 107. 
modulate cano r1 22. 
modus (or motus) 128. . 
molestiam suscepit reddere rationem Irt 68. 
molestum sit dinumerare I 2, cf. 1 17 Add. 
molior 1 2, 11 50. u 
molitio tantarum rerum II 133, quae molitio 
tanti muneris 1 19. 
mollire verba usu 1 95, cf. Oraf. 111105. 
mollissime substernunt nidos 1I 129. 
mollitudo assimilis spongiis II 136. 
momentum rationis I 10, astra sua momenta 
sustentaunt 11 117. 
Moneta ΠῚ 47. 
monogrammos deos 1I 59. . 
monstrum II 7, 111 5; 'absurdity' x 98, ΠῚ 


44. 

montes impendentes Ir 98, vestiti atque sil- 
vestres I1 131. 

JMoon. her influence II 19, 50, 118; magni- 
tude, orbit, phases, lunistice 11 50, 103. 

Mopsus r1 7. 

morbus (personifled)? 111 44. 

mordicus premo II 124. 

morem geram 11 3. 

mors (personifled) III 44. 

morsus. apri dentibus, morsu leones se de- 
fendunt r1 127, 123. 

Motion. circular and rectilineal 1I 43, 44; 
of stars voluntary II 55 n. 

motiones atque vicissitudines TI 15. 

motus sensui junctus I 26, cogitationis III 60, 
animi I 106, 111 71. 

multiplex alvus 11 136, fetus ΤΙ 198. 

multus (pred.) calore quem muitum habet 
II 186, multae intextae 11 138; ' tedious ' 
nolo in stellarum ratione videri 11 119, 
sane multi videntur (?) 111 40; (pleona«- 
tic) multi saepe r11 82; multo (for multo 
magis) peene majoribus referta est III 


mundus -ojpavós 121. Bee Universe. 
municeps tuus I 79. 
muniuntur palpebrae vallo rr 143. 
munus 'building'. molitio tanti muneris I 
19, architeetum tanti muneris II 90. 
muros sanctos esse pontiflces dicunt rr1 94; 
Damus quasi murus interjectus II 
mus II 17, 157. 
Musae. their number 11145, 54; Musis bovem 
immolare III 88. 
Musseusr4l. 
musica in platanis I1 22. (On Afwsic see 11 
mustela II 17. 
mutationes caeli I 4, temporum 1 δ]. 
mutuor II 91. 
mutus. m. pl. used forbrutes I1 133 (?). 
Myrtilus ri1 90, 68 n. 
steria II 62, cf. 1 119, rII 58. 
ythology. its connexion with religion 1 
11n.; Meterological and Solar 111 16 nn. 


naevus I 79, 80. 

nam (elliptical) 1 117 ; (transitional in ἃ series) 
I 27, 98, 63, 03, 11 67, 111 15, 38, 41; (toin- 
troduce ex lanation of preceding demon- 

strative) explicetur fabrica—nam II 


nanciscor. semen materiam II 81, alter alte- 
rius ova II 125, venando beluas 11 161. 

nares II 14], 146, 140. 

nascor (with simple Abl.) 1 103, rx 2, ΠῚ 11, 
42, 45, 48, B1, 53, δά, 55, 57, 59; (with ez) 
11 22, 64; (with αὐ) 11 98, 60. 


nasus II 143. 

natio vestra ' your lot* 11 74 Add. (cf. gens); 
(mythological) ἃ nascentibus Natio dicta 
Gut III 4f. 

nativos esse deos 'came into being! 1 25; 
beluae nativis testis inhaerentes ' native 
* with which they were born 11 100. 

nato (with double meaning) magis natare 
quam Neptunus III 62. 

natura (periphrastic) animi I 23, alvi IT 136, 
caloris 1t 24, humana 11 133, (p/.) deorum 
I1 00, rerum ri1 63; ('element') 1 22, 99, 
103, I1 28, 29, 83, 86, (Substance) II 53, 35, 
27, 84, III 34; (euphemistic) obscenius 
excitata ITI 66; natura sentiens II 75, 85, 
intellegens I1 120, concipiens comprehen- 
densque 11 81, fragmentum lapidis nulla 
cohaerendi natura II 82, rerum omnium 
II 86, omnis rerum I 27, 38, omnis 1I 85, 
(in different sense) 11 57, universa 11 35, 
mundi 11 58; ips& pulsa 126; (with αὖ 
after Passive) sustineri II 83, 133, confor- 
mari 111 26 (see Reid on 4c. 1 15); (with- 
out ab) teneri 11 83, administrari 11 85 
96. ren! 11 85, contineri Ir 30, congregari 
hi 

naturalis res II 61, domus 1t 124. pastus II 
123, bellum 1I 125, lex 1 36 Add. 

Nature. different senses II 80; Zemo's def. 
II 57; blind force (of Strato Épicurus and 
New Academy) 1 35, 53, 11 49, 76, 81, 82, 
III 27, 28; rational (of Stoics) 1 86, 37, 39, 
67, surpesses the finest &rt 1 92, 11 85, 57, 
55 δὲ, 85—88. Use is second nature II 

5 

naufragia fecerunt 111 89. 

nauseo I 84. 

Nausiphanes I 73, 93. 

nauticus cantus I1 89, res 11152. 

navigatio II 85. 

navigii cursum II 87. 

ne (ναί) ille r 58, ego 1t 1. 

ne negatíce, utinam ne accedisset 11175, with 
Jussive III 76 n., after μέ I 17. 
ne—Qquidem (with weak force) 1 71. 110, 
118, II 12, 87, I11 21, 23, 43, 44, 47, 49, 08, 


-ne interrogatice (following short syllable) 
varietatene I 22, seminane 1 91, respon- 
derene III 4, see Munro Lucr. 1 066, 
Reid 4c. 1129. (following u£rwum) utrum 
e& fortuitane sint I1 87, (num) numne vi- 
disti 1 88; (following admiror) 11 124; 
(for nonne) videtisne Ir 70, videturne IfI 
69, videsne 111 83; (for num) seminane I 
91, omnesne I 92, istisne I 93. 

neo or neque (- sed non) necea forma 1 107, 
nec tamen exissent II 95, neque tam refel- 
lendi 1111; (introducing 2nd premiss) nec 
mundo quicquam melius 1121. (neo—non) 
11 44, δά, (neque—et) 111 32. 

necesse est (followed by Subj. and Inf.) ΠῚ 
38, cf. 11 76. . . 

JVecessity so dentifled with God by Chrysip- 

I 39; chance and necessity opposed 
Do creative Reason 1I 76, 77 nn., s 

necopinatum I 6 Add. I 

nefas. quem n. habent nominare ITI 56, 

Negative (understood in 1st from 2nd clause) 
sicut reliquae virtutes, item pietas non 

test I 3, ut scelus sic ne ratio quidem 
efuit I11 68, non modo ne—quidem 
III 64; (sugzests cognate affirmative) 

volo from nolo 1 17, aio from nego 1 71; 

(applying to combination of clauses) nec 

potest jucunda aocipere, non accipere 

contraria 1Π1 32, 35, 


232 


nego (suggesis & following díco) 1 71; (im- 
personal use) negari potest de patre (?) 
III 44. 
nemo (with substantive) homo I 78, 11 96, 
opifex (after nulla ars) 1181. 
nempe (ironical rejoinder) 1 24, 111 93. 
Neocles f. of Epicurus 1 72. 
Nepa (constellation) II 109, 114. 
Neptunus (the intelligence which pervades 
the 508) 1 40, II 60, 71, III 64; (etym.) 
II 66, ΠῚ 62; (mythological) [11 43, 52, 
nted the prayer of Theseus III 76. 
eptuni fllius 1 65. . 
nervus. 'sinew' '*muscle' a nervis artus con- 
tinentur II 139, I1 50, e nervis constat 
alvus 11 1360; 'chord' nervorum cantus II 
158, sonos 150, ad nervos resonant 1I 140. 
nescis quanta cum expectatione gim te 
auditurus 'you can't think ' πὶ 2; con- 
fiteor nescire quod nescio I 84; nescio 
quis (contemptuous) I 93, [11 11; nescio 
&n I 98, cf. haud scio. 
nevolt emend. for non vult I 13. 
nidos construunt II 199. 
nihil omnium rerum 11 18, nihil nec—nec II 
80, agens 'inactive' II 59 4dd., intelle- 
Kone 'jrrational' II 13$, scire (of Ace- 
demics) I 17 Add., cf. nihil didicerat 1 93. 


is. 

Nilus irrigat Aegyptum 11130; (parent of the 
Gods) 111 42, δά, 65, 56, 58, 59. 

nimbus II 13. 

nimirum II 78, rI1 87. 

nimis ' very ' (like our slang *too") 1 70. 

nisi forte (ironical) 1 99, 117, I1 158, 111 45, 78; 
nisi vero III 37. 

nisu suo conglobata astra Ir 117. 

Nisus 111 58. . . 

nitor aequaliter (of gravitation) 11 115; ubi 
*on which to lean 11 125; simul ao niti 
possunt *to move' II 124; nixa genibus 

kneeling* 1 108; (the constellation) 

Nixus II 108 n. 

nobiles philosophi ;( Epicurei 1 4. 

nobilitas (abstr. for concr.) 11 9. 

Nodinus 111 58. 

nodum ex astris conectere II 111. 

nolo (suggesting volo in following clause) 1 


17. 

nomen (*debt*) averto x11 78. 

nomino. di quiin stellis vagis nominantur 
I 34, stellarum ex motionibus magnum 
annum nominaverunt II 51. 

Νόμιος (wrongly explained) 111 57. 

non (interrogative distinguished from nonne) 
III κα ei mal) 1 n II 54; non con" 
860 (like ov () 1 30; non nimis 170; 
non modo —sed 1 61, 11141; non modo— 
sed ne quidem 111 64. 

nostrorum hominum urbaenitate 11 74. 

nota ('eriterion') judicandi et assentiendi I 


13. 

notavit diutummus usus II 166, quis sortes III 
14; fulgore notata tempora II 107. 

notio animi 1 37, I1 45; primae notiones I 


novitas X magnitudo rerum 1190. — 

novus. quiddam novi 111 88. novis rebus 
nova nomina I 44 Add. 

nox Ambra terrae II 40; (mythological) III 


nudius tertius 111 18. 

nugatorius I 108. 

nullus sum *'to be non-existent! I 2, 61, 65, 
94, 88 (97), 110, 123, 11 4, 111 20, 27 ; (Abl. 
z ' without") nullis &uspiciis II 9, nullis 
calonibus I11 11; nullo modo r1 87. 


INDEX. 


Numa 111 5, 43. 

Nwmber (8. and Pl. interehanged) Balbe so- 
letis 1 50; (deux) 1 51, 101, 106, 114 A4dd., 
II 71, 11 43(Y). See Plural 

numen. omnis fingi numine deorum [11 92, 
I1 4, 11 10. 

numero caelum deum r 33, singulas stellas 
deos I11 40, Jovem deum 111 43. 

numerose sonans II 22. 

numerus. eandem ad numerum permsnere 
I 106, 40; 1n numero pono I 87, repono II 
δά, habeo III 48, refero 1 29; numeris 
omnibus suis expletur II 37; numero 
moveri II 43; numerum obtinere III 51. 

numne I 88. 

numquidnam I 87 Add. 

nunc (logical) *as things are* 1190. 

nuncupo dei nomine II 60, ita dicens planius 
quam alio loco 11 65, consuetudo ri 71. 

nuper, id est paucis ante saeclis IT 196 (?). 

nuptise, maritimae terrenis anteponuntur 

nuto (trop ) r 120. 

nutricari (al. nutricare) 11 86. 

nutus omnia nutu regentem II 4: terra in 
sese nutibus suis conglobata 11 98. 

Nymphae ΠῚ 43. 

Nysam dicitur interemisse (?) 111 58. 


obduco libro r1 120, pluma, squama 11 121 ; 
,, Auriga obductus (P) 11 110. 

obitus *setting of 8 star' I1 108. 

Objective and Subjective statements coe- 
J'used : deum sio torpere ut vereamur ne 
beatus esse non posait 1 102 4dd., incre- 
dibile est, si diligenter attenderis I1 149, 
magnis viris prosperae res siquidem satis 
dictum est Ir 167, omnia dicta sunt quare 
haberent (for habere confitendum esset) 
III 18, si idcirco consuluit quod iis est 
largita rationem (or consuluisse faten- 
dum est) ΠΙ 70, non idcirco non vi- 
sum quod multi uterentur ib., 


ocum 
conficit cur di neglegant (for neglegere 
putandi sint) rr1 79; (confusion of notio 


b aud ra II 18, 

objurgator X vituperator r 6 (5 

ob]eotatio II 148. e 

obligare vulnus III 57. 

oblimatos agros II 130. 

obliviscor quid dixerim rr 2. 

oboediunt soli astra II 129. 

obrigesco nive I 24. 

obruere so. DATPnA ranae dicuntur 11 125. 
OVA C ili II 129, Nius 
obrutam tenuit 11 130. Aexy ptum 

obscena voluptas I 111; obscenius excitata 
natura III 56. 

obsisto in omnibus rebus I 98. 

obstare abs. 'to beinjurious"* 199. 

obstipum eaput 8 cervice reflexum 11 107 


obtinet vim *has its force" 1 386, locum 11 
42, deorum nomen 11 61, numerum de- 
orum III 51. 

obtusius quid dicl potuit r70. 

obtutus idem amborum oculorum 1II 9, ob- 
tutum figere 11 107. 

occultantur stellae I1 51. 

occultatione se tutantur bestiae 11 17. 

occultius facinus 111 74. 

occurrit deus in votis I 36, aut. vigilanti aut 
dormienti I 46, forma humans (deorum) 
1 76, 1 81. 

Ocenni fervor 111 24; (mythological) 111 48, 


Octavianum bellum 1I 14. 


—5 


INDEX. 233 


oculi animi (?) 1 19, animis tamquam oculis 
II 161, ut animis sic oculis 11 99, ut ocu- 
lis sic animo III 20; oculorum consue- 
tudo ir 45, 96, ΠῚ 20; ardor ir 107; 
judicium 11 47, 145; propone ante oculos 
I 114; duorum sensuum testimonio, 
tactus et oculorum I1 40; (trop.) oculos 
orae maritimae effoderunt 111 91. 

odium in exteruoma I1 158. 

odoratus pomorum II 158. 

offendo ' to come across ' I 15. 

offensionis nihil haberet, ' roughness" II 47. 

officio * obstruct' II 40. 

olet nihil ex Academia 1 72. . 

olivae inventor II 45; (Zeno's comparison) 
II . 

olivetum II 156, 111 86. 

Olympias (m. of Alexander) rr 69. 

omnino ' generally' r1 3; 'it is true' (fol- 
lowed by sed) 1 12, 95, 107 ; (' in 8 word") 
1123; non omnino III 21 n. 

omnis natura or natura omnium, see natura; 
omnes imninimi 1 67 4A4dd., 11 141, 1 86; 
omnes omnium gentium 1 46, 11 12 4dd.; 
δι unum 144; omne- ró rav 1 28; (quali- 
tative) divinitatem omnem tribuit astris 
1 88, ordo II 56, ornatus II 58; salus om- 
nium omnis 11 56. 

omnivaga Diana 11 68. 

onero argumentis III 8. 

onus X jugum impono II 151, 159. 

opacat sol terras I1 40, nox terrus I1 95. 

operculum 11 136. 

phiuchus 1I 108, 108. . 

opifex I1 81, 142, 150 ; (of creation) 1 18. 

opinio ( res 111 58, X veritas I 61; deorum 
*belief in* 1 29; de dis r 81, 111 11; 
opinionis commenta 11 5; omnis est 
ratio III 71; opplevit Graeciam 1r 63; 
ista opinio quod videatur 1 77. 

oportet (Subj. in apod.) 11 32. 

oppletam Aegyptum Nilus tenet I1 130. ᾿ 

opponere se soli r1 129, luna opposita soli 
τι 108. 

opportunitates ad cultum hominum 11 180, 
fluminum r1 131, natura provida oppor- 
tupitatum 11 58. 

Ops (mythological) r1 61, 111 $8; ope consi- 
lioque tuo III 74. . ΝΕ 
optatum (-exj of & mere imagination) 

I 19 4dd. 


optime (sc. facis) 111 5, 90. . 
ptimism, Stoic (best of all possible worlds) 

I1 18, 86, 87. 

optimus maximus II 64, 111 87. 

opulentus X copiosus III 87. 

opus erat (Ind. for Subj.) 1 89. 

ors X litus Ir 100, ora ultimi 1 54, extrema 
mundi I1 101, orarum amoenitates 11 100. 

oraclum physicorum I 65. 

oratio (personifled) spoliat deos metu I 102, 
me cohortabatur 111 5, deduxit in hunc 
locum 111 43, invita versatur III 85; (pl. 
* faculty of speech ") non de orationibus 
nostris quaeritur 18 Add. t 

oratio obliqua loosely dependent on ΟΝ 567,68 
190; seo Anacoluthon. 

oratiuncula &aureola III 43. 

, styles of I1 1 n. 

orba Academia 111. 

orbis (κύκλος II. 47, insula quam nos or- 
bem terrae vocamus Ir 165, orbem lustrat, 
tenet stella II 53, circumitus orbium 1I 
40, continente ardore lucis orbem 1 28. 

Orbona ri1 63 (?). 

Orcus 111 48. . 

Order of words. ejus Palaemonem filium 111 


39, hujus Absyrto fratri 111 48, incredi- 
bili cursus maritimos celeritate II 161, 
possit quod 1 76 Add., vis terrae 
cavernis contineatur caloris 11 25. 

ordinatos cursus II 101. 

ordines stellarum 11 97, cf. 15, 48, 90. 

Orion r1 113, αἰ 26. 

orior (c. 45/.) orta Nilo 111 50 (cf. 2 Phil. 
118 quibus ortus); &b oriente ad occi- 
dentem r1 164. 

ornatissimux 11 93. 

ornatus (ΞΞ κόσμος) II 94, 115, 118, 127. 

Orpheus r1 41, 107, r1r1 45. Orphicum carmen 
I 107, Orphica 111 58. 

ortus atque obitus &dmiscentur II 109. 

oscitans Epicurus I 72. 

ostentum I1 7, 166. 

ostium arteriae II 136. 

otio languere I 7, 67. 

ova I1 129. 


pasto guodam *in à way ' r1 76. 
acuvius II 41, ITI 48. 


paene fabricati 1 4, manu factum 1 20. 

tulus I 80 Add. 
&lnemon III 39. 

palatum extremum II 135; caeli (quotation) 
I1 40 (plaging on the word). 

Pallas (f. of Minerva) 111 69. 

pallium laneum 111 83. 

pa!maris 1 90. 

palpebrae 11 142, 148. 

lpitare cor evulsum II 94. 
philus (tescher of Epicurus) 1 72. 

Pan 111 56. 

Panaetius voL I p. xxx, II p. xxi, I1 118. 

pando- passis palmis 11 111. 

anisci III 43. 

panthera 1 88, II 196. 

r ot simjlis 11 153, cf 1198. 
&FCAe III 44. 

parens philosophiae Socrates I 93. 

parietes domestici III 80. 

pario (trop.) (of the propounder of & system) 
qui ista peperit I1 70; ad pariendos sen- 
sus I 19. 

Paris 111 81. 

Parmenides vol. 1 p. xiv, 1 38. 

Paronomasia. adjutorem—auditorem 1 18. 

parricidium familiare 111 67. 

pars minima ex parte signifloetur (?) 124; 
multis partibus major 11 θὲ, 88, 102. Acc. 
partim 11 108 (?). 

Particíple (expressing principae] idea) os- 
tendens emergit 11 118, conflciens fun- 
ditur 11 115; (instead of Abl. of Instr.) 
vomitione canes, purgantes alvos ibes se 
curant (P) 1r 126; (as protasis) pro- 
fluentia essent aliquid taetri habitura 
11 141; (epexegetic of pronoun) ne hoc 
quidem vos movet considerantes r 92; 
(used as Adj.) concipiens natura 11 81, 
sentiens natura 11 85, cf. Reid 46. 124; 
(used as Subst.) venans (P) ir 126, 
audiens ΠῚ 77. 

particula est perfecti homo 11 37. 

partitio I11 6, 8 (P), 65. 

partus matronarum III 47, Jovis 1 41. 

parum accepi III 4, parumne 111 66, 72 (bis). 

asiphae III 48. 


Passive (for Active) confirmari volo (Ὁ) 11 
3, Add., Verr& cernatur II 98, non dis- 
tinguitur 111 26, ut comprehendatur 
parat Ir1 67. 
pastus ignis 1r 40, 111 37; qui pecudum pas- 
tus 11 99. 
patet nomen latius 11 72. 


234 


paterae III 84. . 

pstibilis * capable of suffering " 111 29. 

patrimonium 111 70, 71, 70. 

patula duabus conchis 11 123. 

paulum admodum (interit) 11 118, p. praels- 
bitur ante II 111. 

Paulus (Macedonicus) 11 6, 165; his father 
(defeated αὖ Cannae) 111 80. 

pax. pace vestre dicere liceat 1 79 (quo- 
tation). . 

pecco " blunder ? 1 29, 31, I1 12. 
ulatus Ir1 74. 

educaes rogatio ITI 74. 

pelagus respergit (navis) I1 89 (quotation). 

pellis caprina 1 89. 

pello calores 11 150, nature pulsa I 96, sensus 
& vocibus (by) II 144, error ἃ philosophis 
(from) 111 64. 

Pelops 11r 58. 

Penates (ety m.) 11 68. 

Penelopa 111 56. 

penetrales (dei) rr 68. 

penetravit hominum ratio in caelum 11 153. 

penitus abditas venas 1115]. 

penus ri 68. . 

ποπτηώς. cujus sub pedibus Ir110n. 

perago comitia II 10. . 

percipio *get" commoda rr 13, cibum po- 
tionem II 130; “κοῦ in' fructus 11 156; 
aures sonum II 141; vox per arteriam 
percipitur rr 149 (P); ptum jam usu 
nomen II 91; imagines similitudine I 
d perceptum et cognitum (—xaraAmqm- 
TOV) I 1. 

percutio pavidum (quotation) 111 78. 

perdiuturnus r1 85. 

peregrinatur animus I 54. 

peremnia r7 9. 

perennes cursus II 55. 

perennitates fontium gelidas ΓΙ 98. 

perexiguus II 81. 

perfectione rationis excellere rt 30. 

perfectus undique mundus ir 88; aliquid 
extremum atque perfectum II $5; nihil 
mundo perfectius ib.; 'full-grown' p. et 
maturis ib. 

perforata ab animo ad oculos lumina rrr 9. 

perfremunt rostris delphini (quotation) 11 89. 

perfruendos sensus II 146. 

perfundo voluptatibus 1 112 4dd. 

perhibent Ophiuchum lumine claro (f) tr 
100, Graii perhibent aethera (quota 
II 91, hunc perhibeto Jovem (quotn. 


I1 65. 
periclitetione temporis percepimus 11 161. 
eripatetics. how far in agreement with 
toics 1 16. 

Periphrasis (for * plants") fruges et reliqua 
quae terra pariat I 4; omnia quae terra 
gignat ib., I1 130; res quae gignuntur e 
terra II 29, 33, 120; quae oriuntur eterra 
II 50, fruges atque fructus quos terra 
gignit Ir 87, terra editum 11 94, ea quae 
& terra stirpibus continentur ΤΙ 83, 127, 
quorum síirpes terr& continentur 11 28; 
(for spring and autumn) rir ?9; (for 
* difference of degree") 116. Of. habeo, 


ra. 

perlucens aether 11 δά, 

perlucida membrana II 142, sidera rr 39, 
species deorum 1 75; fervor mundi per- 
Iucidior est 11 30. . 

permanare ad hominum vitam a dis 1 8, ad 
jecur 11 137. 

perro se cervae 11 187. 

ersaeus (tbe Stoic) r 37. 
Perseis (d. of Oceanus) 111 48. 


INDEX. 


Περσεφόνη TI 88. 

persequor (*m&ke for") aquam [1 124; ('to 
erzhibit in detail ") sollertiam in sensi 
II 14), mulorum utilitates It 159; ('go 
minutely into") singulorum viti III 
86; non omnia deos 111 93. 

Perses (of Macedon) 1r 6. 

Perseus (constellation) I1 112. 

Person (1st and 3rd mixed) si ad fructum 
referemus, meroatura erit utilitatum 
suarum I 122; (2nd and 3rd) nescire 
quod nescires...quam ipsum sibi displi- 
cereI84. See inqui. 

rsonae heroicae ΠῚ 71. 

ersonal (for impereonal construction) 
esse beati intellezantur I 106, nolo eue 
longus 1101. Cf. multus. 

perspieuitas ( -- ἐνάργεια) argumentatione 
elevatur 111 9. 

perepicuum est quo processerint Ir 146. 

ertinacia (mythological) 111 44. 

pertineo 'pervade' rwtio per omnem n&- 
turam pertinens r 38, 11 24, deus per 
naturam cujusque rei 11 71, implieatio 
nervorum toto corpore pertinens I1 139; 
*reach to' ad pulmones usque II 136, ad 
jeeur 1137. — 

perveruiusimis oculis erat 1 79. 

& transitio (Janus) 1r 67. 
essimism of Epicureans 123; of Academics 
III 79 foli. 

pestifera ἃ salutaribus secerno I1 122; & pes- 
tiferis recessum II 33 ; refugere 11 1920. 

Phaedo Socraticus 1 99; (the dialogue) 111 


B2 n. 

Phaedrus (Epicurean) 1 93, p. xliv foll. 

Phaethon (myth.) 111 76; φαέθων (—stella 
Jovis) 11 52. 

φαίνων (— Baturni stella) 11 52. 

Phalaris 111 82. 

ῥαντασία (3 visum) r 19 n. 

heneatae III 58, cf. 111 42 de tripode n. 

Philo (Academioc) 1 6, 11 n., 17, 50, 113. 

Philodemus vol. 1 p. xlii foil, cited 1 45, 40. 

Philosophy (ite practical importance) I 7, 
II 8; (especially useful to the orator) I1 
6, n 1,168; (four schools in C.'s time) 
I 16. 


Phoenices r1 108. 
Phoronis (?) 111 56. 
Phrygiae litterae I11 42. 
Phthas (P) r11 55. 
physice ado. ΠῚ 18. 
physicus  (Epicureans so ealled) τί 48, 
Strato physicus 1 35, tu hoc, physice, 
non vides I 77, physicum id est «pecu- 
latorem naturae 1 83; physicorum ore- 
cula 1 66; physica ratio 11 23, 54, 68, 64, 
III 02; omnibus iu rebus sed maxime in 
hysicis T 60; liber qui physicus inscri- 
itur 1 33; quid est in physicis Epicuri 
non 8 Democrito 1 73. 
physiologiam, id est naturae rationem 1 20, 
perum Jovisad physiologiam traducens 


I 4l. 
piscium (periclum Mss) rr1 68. 
icenus ager III 74. 
pictura et febrica habent quendam absoluti 
operis effectum 1r 35; ornate signis atque 
Tturis; ef. I1 87, 145. uA 
i Pierides ri1 δά, 
Pierus III 8&4. 
pietas est justitia adversum deos 1 116, in 


apecie fictae simulationis pietas inesse 
non potest 1 3, cognitio e qua 
.. Oritur pietas Ir 153, 
pilorum vallum 1: 143. 


INDEX. 


pina cum parva squilla societatem coit 
II 1 

pinnarum talaris II ὅθ, pinnis cursus avium 

. levatur ΠῚ 125, fovent pullos Ix 129. 

pinuatus Cupido 111 58. 

pinnulis uti 11 129. . 

piscem Syri venerantur III 39, cf. 47; pisces 
ov& relinquunt II 129 Add.; (conwtella- 
tion) 11 111, 114. 

isciculus rr 133, 
isistratus III 81. 

Piso 1 16. 

Pistrix. hanc Aries n. 11 114 

placari populo di non possent III 15. 

placatio deorum 111 5. 

]aetoria lex (P) 111 74. 
]agam accipere I 70. 
lanet, seo Astronomy. 

Plant (for Latin equivalent see Periphra- 
sis); mutual antipathies of II 120, cf. 
Botany. . 

planus. ex planis formis circulus II 47; 
planius ade. 11 65. 

platalea 11 124. 

latanus II 22, . 
lato, his idea of creation 1 19—94; charged 
with inconsistency 1 30; admired by the 
ounger Stoics I 19 n., 11 82 (deum phi- 


osophorum), vol. IT p. xvii xix; re- 


ferenoe to his 7T'imaewus 1 19. and Phaedo 
III 82, Cf. vol. 1 p. xxiv foll. 
lectri similis lingua II 149 Add. 
λειάδες 11 112 n. .. 
plene (*in full ^) sic dici τὶ 74. 
lenior caeli natura (* denser') r1 17. 

leonasm (colloquial) multi saepe ΠῚ 82; 
(idea of noun repeated in v.) conjunctio 
continetur II 84, impetus caeli movetur 
II 97, in mentem veniebant quae di- 
cenda puterem II 168; (of Demonsira- 
tive) see is. 

Jexus (P flexus) arcus r1 118. 
λούτων II 
pluma (collective) alias obductas 11 121. 
pinmato corpore II 114. 
luperfect for Perfect 11 14, 23 .4dd. 
Plural (suggested by preceding Sing.) eorum 
after omne animal rr1 26; (with refer- 
ence to following Sing.) illa palmaria I 
20, illa differemus 111 18; (of Abstraot 
implying a variety of instances) fontium 
perennítates II 98, liquores amnium ib., 
amplitudines speluncarum ib. asperi- 
tates saxorum ib., montium altitudines 
immensitatesque camporum ib., amoe- 
nitstes orarum 1I 100, artes II 87, reli- 
iones III 5b, immortalitates III 46. 

(of Concrete to denote science or art or 
use or instrument) horas for horolo- 
gium II 97, sjicae venena ' assassination, 

isoning' III 74, ingenia 'ingenuity" I 

Ἢ Add., τί 190, orationes 'faculty of 
speech ' I 78; see Number, aqua, ignis, 
mare, terra. 

pluris est 11 32; plurimi est 11 18. 

plus habere uno digito ' to have one toomuch ' 
I 99; fleri non potest ut plus una (opi- 
nio) vera sit 1 5 Add.; o plus nemini 
I 72; plus valuisse II 88. 


poenae sufferre 111 82. 
nus III 80. 


poetici di 111 77. 

polus 1r 105. 

pomerium 11 11. 

pono in numero 187. 

pontifex Xr 2, 168, ΠῚ 80, 94. 
pontificii (libri) 1 84; jus 111 43. 


295 


poplitibus pedibus feminibus cruribus re- 
dundat 1 99. 
populares deos multos unum naturalem 1 32. 
porgens 11 114. 
porrectio digitorum 1r 150. 
porro 1 104 Add. (Ὁ), age porro 1II 43 Add. 
portae jecoris 11 137. 
portendo 11 7, 168. 
portentum (lit.) 11 7, pecudum 14, 163, 111 5; 
(trop.) 1 18, 43, 111 91. 
orticus II 94. 
ortunus II 66. 
Posidonius 1 6, 123, 11 88, vol. I p. xxxv, 1I 
pp. xvi—xxi. t f sq ) e1 
posquam (in quotation for postquam) 111 
Not. Ur. (P) 


possum, see Zndicative. For exr. of BSubj. 
in apodosi see I 57, I1 4, 5. Repeated 1 74. 

posterior via corporis II 113. 

postremo (repeated with deníque) I 10$ 


Postumius III 18. 

potio II 59, 186, 141. 

potissimum adv. t 6, 9, 11, 11 58, ΙΙῚ 42. 

potulentus II 141. 

prae 56 fero I1 47. 

praeceptio reoti pravique depulsio I1 79. 

praecipitare istuc quidem est, non descen- 
dere I 89. 

praecise dicitur τι 73. 

praeclarus (ironical) Ir 40, 73; eo praeclare 
ITI 90. 

praeconem, vendidit per ΠῚ 84. 

praecordia Ir 110. 

praedictio r1 7, 163. 

praedo 111 82, 83. 

praefectura 1I 6. 

praelabor ante II 111. ᾿ 

nen (written in full) Aulo rr1 18 (?). 

praenotio (-- πρόληψις) II 44. 

praenuntiae c&lamitatum stellae II 14. 

praepotens deus I1 4, natura deorum 11 77. 

praesens deus II 4, 6, 11| 11. 

praesensio rerum futurarum 117, 18, ΠῚ 16; 
(Ξ πρόληψις) 11 48. 

praesentia (t) 11 6, deorum saepe praesen- 
tine II 166. 

praesentio deum certa notione animi 11 45. 

praesertim cum ' especially &as* I1 3], III 14; 
*although' II 88; cum praesertim 'al. 
though Γ1 26. 

praestabilis — praestans 111 96. 

praestare I 7. 

praestrigias praestrinxit 111 78 (quotation). 

praeter naturam hominum portenta I1 14. 

praeterea (misleading use of) ΠΣ 88: quod 
esset (?) 1 23. 

praevolantaum in tergo colla reponunt 11 


pravi depulsio II 79. 
recatio augurum III 592. 

Dredicative use (of Subst.) rex Asiae prae- 
fuit Dionysus 111 58; quos...augures ne 
ipsae quidem fabulse ascivissent 11 7 
quem invocant Jovem 11 4; (of Adj) 
curatio corporis erit eadem adhiben 


194. Bee Adjectice. 
Pregnant foroe of verb of 'saying', see 
udo, perhibeo, nomíno, dico and nn. 
on I 88, d 5 d ae 
Pregnancy (duration of) 11 69. 
premebat Zeno uae distantur 8 nobis II 
20; sonos v distinctos et pressos effi- 


cit líingus 1r 149. 

Preposition (before Rel. understood from 
Antecedent) sunt isdem in errutis.qui- 
bus ea 1 31, in eodem, quo illa Zenonis, 


236 


errore versantur I11 25; ( Prep. and Dem. 
unders from preceding Rel.) senatus 
quos δὰ soleret (δὰ eos) referendum ceu- 
suit II 10; (following its case) quos ad 
II 10; quattuor de causis I1 13; (con- 
necting substantives) in homines mode- 
ratio (Ὁ) 111 85, impietas in deos, injuria 
in homines III 82, bonitas erga homines 
II 60, metusa & vi I 45, cum humano 
genere concubitus I 42. See other exx. 
under Adverbial Clause. 

primus quisque 178, III7; primis labris 
gustare I 20, primae incohataeque n&- 
turae 1I 38 (referred to as prima n. pl. 
immediately after); ad quem primas de- 
ferebant 1 15, prima notio (Ξ πρόληψις) 
I 


primum ade. (without corresponding pear- 
ticle) 1 43, 55. 

princeps investigandae veritatis 11 57, phi- 
losophiae Socrates 11 167; belli Minerva 
JII 53; Stoicorum 111 δ: principes illi 
Philo, Posidonius I 6; princeps civis II 
163, (Cato) qui tum erat princeps III 
11; princeps in sacrificando Janus 11 67. 

principatus (-- ἡγεμονικόν) I1 29 (bis), mun- 
di principatum deum dicit 1 39; Theo- 
phrastus menti tribuit divinum princi- 
patum I 35, sol astrorum tenet princi- 
patum ri 49. . 

principium motus II 32, vox principium 8 
mente ducens II 119, philosophiae I 1(P); 
animantia principia II 75 Add., mentis 
1 120; utellae ab isdem principiis eadem 
spatia conficiunt I 87, & principio in- 
nascitur ratio recta II 84, & principio 
sepiens II 86; principio ade. 11 98, 120, 
154. 

ro (parenthetical) deum imploro fidem r 13 

(quotation). 

probabilis nullo modo res r 76. . 

probavit res ipsa haruspicum disciplinam II 
10; (* allow ") quod probari potest 111 12, 


procax Ácademia r 13. 

proceritas collorum 11 123. 

procinctu, testamenta in 11 9. 

procreatio vitis 11 85. . 

procreo III 54, 11 128, procreandi vis in ca- 
lore inest 11 28; procreatus (with Abl.) 
Jove et Mnemosyne 111 δά, avis Sole 
et Oceano 111 48, spuma 111 59. 

Προκνων II 114. . 

Prodicus 1118, vol. T p. 3X... 

prodigium II 7, portento misit (quotation) 
III 65. 

productum nomen *lengthened ' r1 66. 

profanae aedes 11 67. 

profectae & corde venae in corpus omne du- 
cuntur II 139. 

profero judicium de dolo malo 111 74. 

profluens annis I1 20, quae profluentia 68» 
sent taetri &liquid habitura 11 141. 

profugisse Aegyptum 111 56. 

progressus habere in Stoicis 1 15 Add.; (of 
planets) opposed to regressus II δ]. 

προκοπή III 79 n. 

prolabor (of ships) 11 89, 114. 

πρόληψις I 37 n., 43, 44, vol. I pp. xxr, xxxiii. 

πρόνοια! I 18, 20, 22, 11 58, 73, 160. 

Pronoun (Rel. or Dem.) explained by phrase 
in apposition: si id est primum-——esse 
deos 111 7, 1d—nihil homine esse melius 
III 26; quod maxime veri simile est... 
deos esse 1 2; quod Chrysippum dicere 
aiebas—esse aliquid homine melius 111 
18 ; id quod vultis, beatus est 1 103; hanc 


INDEX. 


habemus praenotionem deorum. ut eos 
aeternos putemus I 44, illa fatalis ne- 
cessitas ut—fluxisse dicatis 1 55, si hoo 
contingeret ut—aspiceremus II 96; quo 
quid absurdius quam—afficere 1 38, quod 
contingere videmus ut II 17, quod Cle- 
anthes docet quanta vis II 124. 
Attraction, «v8. 

(Reflexive) canum alacritas quid signill- 
cat nisi se δὰ hominum commoditates 
esse generatos II 158, tacere praestaret 
philosophos quam iis qui se audissent 
nocere III 77, ingenuit animantibus con- 
servandi sui natura custodiam 11 124. 
Seo Person, suus. 

propensior ad veritatis similitudinem dis- 
putatio rr1 95. ᾿ 

propitius X iratus IX 145; esto X valeat (in 
bidding farewell to a deity) 1 194 Add. 

propius & terra Jovis stella fertur 11 52. 

proprium est artis creare I1 57. 

propter 'near' . acumen Nepae II 114, 
insulae pr. Siciliam 111 55; ade. si prop- 
ter sati sint 11 120. 

prorsus (always strengthens & negative) III 
21; separated from its verb, 111 77. 

Proserpina III 53, δᾶ, 58. 83; (etym.) 11 06. 

Protagoras I 2, 29, 63; his books burnt 4dd., 

Protasis repeated 111 77, cf. n. on si di pos- 
sunt I 25. 

Providence, Stoic proof of, from the na- 
ture of God 11 76—80, from the consi- 
deration of the external universe 81— 
98, the earth itself and the hesvenly 
bodies 98—119, planta and animalis 150 
—182, the constitution of man 133— 
153. Its end is the good of man 11 154— 
107; it acts by general laws which 
are no& inconsistent with individual 
hardship 11 107. still the Divine care 
extends to individuals 11 164. Booffing 
objections of Epicureans 1 18—24, 11 
74. Academio objeotions to providen 
care for man; the gift of reason is pro- 
ductive of evil [11 66—78, there is no 
sign of moral ernment; the good 
suffer, the wicked &re prosperous 111 79 
—603. Ancient treatises on II 73 n. 

providentia I18, 11 58, 73, 140, 111 63. 914; 
magna cura adhibita est & prov. deorum 
11 127. 

providentissime ITI 94. 

provinciae r11 09. 

proximat (? prorims eat) ΣΙ 112. . 

proximus inferior 11 53, proximae superiores 
III 54, proximum est ut doceam 11 73. 

prudentia (defined) 111 88. 

pubertas (pubes) 11 86. 

pubesco I 4. 


publicani 111 48. 

publice dedicatus I1 79, 11 43. 

publicum judicium 111 74. 

pudet (ironical) 1 111. 

pueriles disciplinae I 72. 

pugno de dis 111 3, 1 6? ; illud ut 1 75. 

pulcher 1 1, huic pulchrior 1 79; mihi pulchre 
eat 1114 Add. 

pullus * duckling ' 11 124 

pulmo 11 136, 149. 

pulsant ipsas vitia naturam II 61. 

pulsu agitari alieno r1 $2, 

pulvis eruditus 11 48. 

punctum temporis I1 11, nullo puncto tem- 
poris intermisso I δὲ, omnibus minimis 
temporum punctis 1 67, in omni p. t. 
II 95. 


---.--- 


INDEX. 237 


Punlcum, (bellum) primum 1I 7, secundum 

1I 165. 

pupeia (acies ips& qua cernimus) II 142 
8). 


purgare alvum II 126. 
puryatio alvi III 57. 
putesco. sui anim&m pro sale datam ne pu- 
tesceret II 100. 
pyramidata (?) corpuscula 1 68. 
pyramis pulchrior quam sphaera 11 47, I 24. 
yruusta I 108 n., 11 42 n. 
yriphlegethon III 43. 
πυρόεις (stella Martis) 11 58. 
Pyrrhi bello r1 165. 
Pythagoras I 10, 27 4dd., 74, 107, 1ΠῚ 88. 
Vol. I p. xii. 


quadratum I 24. 

quadrigarum inventrix Minerva 111 59. 

quadripartita divisio 111 6. 

quadrupedum vectiones efflceimus domitu 
nostro II 151; (of the Consteliation L«- 
p) quadrupes vasta II 114. 

quaero (with Dat. of Agent) 11 124 Add. 

quaestiones testamentorum lege nova III 74. 

quale id cumque est, sive—sive I1 76. 

qualislibe,.. formae litterarum vel aureae vel 

Ir 93. 

qualitas, quam ποιότητα Graeci vocant I1 94. 

quam volet Epicurus jocetur II 46 Add.;, 
partes quae sunt infra quam id quod de- 
voratur 11 135; supra quam ad linguam 
stomachus adnectitur Ir 135; (attrac- 
tion of case following) tam quam tibi 
BSospitam I 82, quam ante paulo te I 86; 
(explaining Abl. after Comparative) quo 
quid abxurdius quam r 38. 

quamquam (elliptical) 11 180. 

quamvis eloquens * however '; quamvis licet 
consecremus III 88. 

quartana febris III 24. 

quasi (ironical) aer deus esse sit I 96, 
(esp. when joined with cero) quasi vero 
non Graius hoc dicat 11 91, q. v. istum 
potius quam Capitolinum Jovem ap- 
pellat ΣΡ 10, proinde quasi novitas 
magis quam magnitudo debeat excitare 
I1 96; (on the ground that") qussi te- 
mere locutus in carcerem conjectus est 


I1 6. 

(Apologizing for metaphor) quasi gradi- 
bus I 16, membris I 34, dux vitae I 404 
(with quidam) quasi quodam igneo motu 
micare 11 24, Platonem quasi quendam 
deum philosophorum 11 32, providentiam 
fingi quasi quandam deam 11 78, qu»si 
quodam vinculo coliigantur II 115, quasi 
msgnam quandam insulam r1 165, quo- 
dam quasi operculo II 136, quasi noctem 

u&ndam infunderet 1 6; (implying 
oubt as to the fitness of ἃ transiation) 
iste quasi consensus quam Graeci συμ- 
πάθειαν vocant fII 28, accipiendi aliquid 
ertrinsecus, id est; quasi lerendi et pa- 
tiendi necessitatem 111 28. non emt 
eorpus sed quasi corpus I 49 4αα., 08, 
71, 78, 74. ell . 
quatio. prae se quatit Arctum (' drives") 11 
09 ; flammam e corpore ('radiates ") 
II 110. 
que (adversative) quae nihil concreti habeat 
sitque perlucida 1 75, nulla in caelo 
fortun& contraque omnis ordo II 56, 
neque serendi neque colendi ull& pecu- 
dum scientia est, earumque omnium 
rerum hominum est usus II 156; (cor- 
rectice) majus est certeque gratius II 


64; (transitional) quodque in nostro 
corpore I 24, concinneque 11 69, cervae- 
que II 127. (After second word) ob 
eamque causam II 25, 96, 116: inter se- 
que I1 78. (After short e) orationeque 
III D, 8ee ne. 

queumadinodum (attracting the principal 
verb into its clause) 11 94 .4dd. 

Querella (personifled) 111 44. 

question subordinate (without interrogative 
particle) negat habere quod liqueat, 
sint, non aint, qualesve sint I 99. 

qui. Znterrogative Subst. ut judicetur qui 
tabularium incenderit,qui transcripserit 
III 74; Adj. tu quod opus tandem mag- 
num babes 1I 100, quam vim habent 
qualisque sit (P) 11 147 ; (inferjectional) 
quibus oculis I 19, quae delectatio I 22, 
quae genera bestiarum, &c. II 99, quae 
species universi II 100; quo tu illu modo 

iceres II 147, wi hi di non sunt, quo 

modo illi Irr 45. . 

Indefinite- ru, dum quod sublime rapi 
saxum 11 89 (quotation), nisi quas strages 
ib., si qui dentes dicat exsistere Ir 86. 

Relative (placed 2nd in clause) cibo quo 
utare interest II 45; (before its preposi- 
Von) quos δὰ soleret referendum censuit 
Ir 10. 

(attracted to gender of predicative noun) 
hoc suhlime candens quem invocant 
Jovem (quotation) II 4, see under At- 
tractíon, 

(loosely connected with its antecedent) 
quod quaeris *as to your inquiry " ΠῚ 8, 
quos pervenisse dicis, tu reddes ratio- 
uem quomodo id fleri potuerit 'as to 
tho-e whom? ΠῚ 41, quod inter nos 
liceat 'let us» use this om*' I 74; 

uod in me est 'with all my power' 
quotation) I1 65; quod (* whereas ') nes- 
cio an ne in uno quidem versu possit 
tantum valere fortuna 11 98. 
(J'ollowed by Subj.) ᾿ . 
G. (hypothetical use) *if* qui consideret 
ebeat I 4$, qui dubitet-—dubitare 
pousit II 4, qui videat nonne cogatur II 
12, qui videat—impie faciat 11 44, qui 
concedant iis fatendum est II 76, qui 
existimet—non intellego cur non idem 
utet (P) rr 93. quod sumas dissipes 
quotation) III 738, neque Jovem neque 
quemquam qui ita appelletur in deorum 
babet numero (Limttíng force) 1 86. 

ὃ. (concessive use) ' though ' ut—qui haec 
ne suspicati quidem sunt, Stoici esse 
videantur I 4l, mundum, qui cuncta 
complectatur, rationis esse erpertem 
11 e 

c. (eausa! 4426) " since" Epicurus qui res 
viderit—docet 1 49, omnesne delirare 

visi sunt, qui—decreverint I 92, ne ego 
incautus qui conatus sim II 1, admirabor 
eorum tarditatem qui velint I 94, Ari- 
stoni» magno in errore sententia est qui 
censeat I 387, ne Pythagoram quidem 
(superstitiosum censeo) cui neutrum |1i- 
cuerit II 117, quanto melius imperiti 
qui tribuant 1 101, probabile est intelle- 
gentiam in sideribus esse quae—incolant 
II 43, astra (animantia esse oportet) 
quae oriantur in ardore caelesti II 41, 
quam callide (fecit) qui regnum quae- 
reret III 08, providentia reprehendenda 
quae rationem dederit III 78, non in- 
juris sibi illud accidere qui illum rece- 
pissent III 89, quippe, quisomnia putet 


238 


III 95, non arbitror te similem esse reli- 
quorum quos pudeat (*in heing ashamed ") 
I 111, interesse inter Btoicos qui dis- 
jungerent et Peripatetioos qui commis- 
cerent I 16. 
- Ufnal «se) 'in order that' convocandi 
videntur qui judicent r 13, natura ra- 
Wonem dedit qua regerentur appetitus 
e. (consecutive 4.96) 'such that', * so that ', 
quod miserandum sit laboratis 111 62, 
si quid est evidens, de quo inter omnes 
conveniat III 9, haeo philosophia cui 
nto fieri videantur omnia r1 55, quid est 
cujus principium sit 1 20, quiequid est 
quod sensum habeat III res nulia 
est de qua tento opere dissentiant 1 δ, 
II 3 (cf. 4c. 11 9), quod opus habes, 
quod effectum divina mente videatur, 
ex quo esse deos suspicere I 100, sunt 
philosophi qui censeant I 4 8, non 
sumus ii quibus nihil videatur I 12, ei 
naturae qua terrae regantur II 77, illa 
pelmaria, quod qui introduxerit is dix- 
erit 1 20, ratio est quae praestet omnibus 
I1 183, non deest copia rationum quibu 
velitis 1 76, nec quemquam vidi qui 
magis ea quae timenda esse negnret 
timeret I 86, qui reliquas naturas con- 
tineat qui potest ipse non administrari 
II 86, placet...judicari vobis qui illos 
insanos esse dicatis III 11, concretum 
est ex pluribus naturis quarum suum 
juseque locum habeat rir 84. (after 
Af.) babere quod liqueat I 29, multa 
exse probabilia, quae quia visum habe- 
rent...iis vita regeretur I 12; suave est 
habere parentem qui te nec amet III 72, 
quod non sit cognitum defendere r 1. 
J. (Gndefinite «uses àv) 'whatever', 
(after Indic. nullam beluam misi ob 
iquam utilitatem quam caperent con- 
secraverunt I 101, qui omnia relegerent 
sunt dicti religiosi 11 72, eos vituperabas 
qui suspicati essent 1 100. (after Subj.) 
iic res se habet ut omnia, quae alantur, 
contineant vim caloris 11 28, nec du- 
bium quin quod animans sit...sit melius 
II 46, ut jam appareat multitudo nec 
cessantium deorum nec e& quae agant 
molientium r1 59, nihil ut fere íntereat 
aut admodum paulum quod flamma con- 
sumat II 118, neo fleri potest ut qui 
philosophentur ii nihil habeant I 12, 
quasi non omne quod ortum sit mor- 
talitas consequatur I 26, non fit ut vo- 
juntas ejus qui dederit ap & TII 70; 
magna cura &dhibita esí ut semper 
essent genera omnium rerum quae stir- 
pibus continerentur I1 197, (after Inf.) 
animadvertimus sustineri e& quae gig- 
nantur e terra I1 33, quae natura mo- 
verentur (censuit) pondere ferri I1 44, 
hominum causa m esse mundum 
q ue in eo sint II 183, quicquam tam 
uerile dici potest quam sai ea genera 
luarum quse rignantur nulla ese di- 
camus I (97); reliqua, quae terra 
pariat, e& tempestates, quibus omnia 
quae terra gignat pubescant, & dis tribui 
putant I 4 si, quae interimant, innu- 
merabilia sint, etiam ea quae conservent 
infinita esse debere I 50. 
(Some qf those classed wnder (f) might 
be referred to (e).) . 
qui ade. qui potuisset dicere Ennius 11 4, 
5 (0), qui potest aliter esse optinia 11 36, 


INDEX. 


qui potest ei deesse TI 88 ; qui convenit 
11 79, 87; (elliptical) qui tandem [11 8, 
. qui I11 30, qui meliora 111 40. 
quia. eo errore dixisti quia existi- 
inabas 78. 


quicumque ' however named ' es, quaecum- 
que est, cadere non potest, (referring to 
preceding síse bea£itas sive beatitudo 
. dicenda est) 1 95. 
quidam (marks translation) replicatione 
quadam mundi r δ᾽, per quandam sig- 
nifieationem (ὑπόνοιαν) I 38, anticipa- 
fionem quan: deorum (πρόληψιν I 
45; (oc εἰπεῖν) see quasi. 
iaedam- alia partim- quaedam I 66, 
iae—partim—aliae—quaedam I 103. 
quidem (with participle) multis quidem ante 
necatis; seo et quidem, we quidem. 
With pleonastio demonstrative) aer 
rtur ille quidem levitate sublimis rt 
117; (with relative) quo quidem anno 
Africanus exstinctus est II 14. 
quin et I1 18. quin conj. (used without pre- 
ceding negative) nisi forte aspectus du- 
bitationem affert quin I1 158. 
quinam paretur (5: τίς ἂν γένοιτο) 111 90 (quo- 
tation). quaenam species (exclamation) 
II 


quippe (ironical) rr1 95; quippe qui (fol- 
lowed by Ind. in Mss) 1 

quis (ín(errog.) quis tantus 1 88, 90 ; quid 
est quod * what ground is there for' r 
3, 22, 74, 98, 117; quid est cur 1 115, rrr 
7, quid dicis cur III 47; quid est istuc 
gradatim I 89, quid dicis melius 111 21; 
quid loquar quantus II 128, loquar de 
It 158, dicam quantus 11 129, dicam de 
II 139, 150; quid censesI 78, 82 After 
obliviscor aud habeo q. v. (With Gen. 
scire quid certi haberemus 16. (* why") 
quid ita 1 99, quid dicem ' propitius uit 


I 124. 

quis (índef.) prius te quis dejecerit r 68, 

, eum cui quid horum acciderit 11 167. 
quispiam. cuipiam (al. quippiam) nocuit 
. I1 86, quipplam nacti sumus III 87. 

quisquam istuo negat(?) 111 70; (adverbial) 
quicquam videtur suspicari 1 29, nec 
uem dolum commoliar scio quicquam 
quotation) r1I 73. 

quisque primum quicque I 77, ΠῚ 7. 

quisquis. hoo quod lucet quicquid est (quo- 
tation) 1r 665. 

quivis (29 τυχών) I 40. 

quo. quartum illum gradum quo nulla vis 
possit &ccedere Ir 35, perspicuum est 
quo Jenooinis processerint II 146, quod 
verisimile est et quo, trahimur (12 

quod. nihil est quod Pisonem desideres t 
16 (see quid est quod) ; non quod diffi- 
cile "1 8]. gwo) III 21. (See Subjuwnc- 
ive. 

quorsum pertineat 11 72. 

uot annis (annos MBB8) 11 130. 
Quotation rom poeta by philosophers rr 89 


n. on (asta 63$, &nd vol. 11 p. 
1vil; disp uted by edd. 1 79, 11 35, 151, 
III 37. 

quotus quisque 1 79. 


radix. ea quae radicibus continentur 11 190, 
in radicibus inesse principatum 11 29; 
linguae radices 11 135, 136. 

KEaínbow, how formed 111 δ]. 

rana marina II 124. 

rarita« (pulmonum) r1 136, 

rati motus 11 51, ordines 11 90, 85, 96. 


INDEX. 


ratio. non tam dicendi ratio mihi habenda 
fuit quam audiendi 1 58; ratio de pro- 
videntia constituta est III 94; ium 
rerum ratio reddenda est III 24; ra- 
tionem concludere Γ11 23; ratione 
cetur III 69; inita subductaque ratione 
111 71; ἃ physicis rebus ratio tracta ad 
deos III 70; neque mihi par ratio cum 
Lucilio est ac tecum fuit II1 3; (defined) 
III 69; (the best gift of God to men) 11 
147, 148, 153; (injurious effects according 
Xo Academics) III 06—78. rafío distin- 
guished from bona ratio iir 70, 71; 
from intellegen!ía 111 38; the Btoic 
reason of the universe I 36, 11 18, 21, &c. 

r&(iunculas suegerit I11 73. 

Reatins praefectura 11 6. 

recalesoo II 26. 

recens &b illorum aetate 111 11. 

recessus ἃ pestiferis rebus 111 34. 

recidunt omnia in terras II 66. 

recito senatum 1 94. 

recludo iram (quotation) ITI 66. 

reconditas auri venas II 98. . 

recti praeceptio pravique depulsio rr 79. 

recurrendo defectibus in initia I1 50. 

reddo dictata ' repeat 1 72; (-: ἀποδίδωμι) ig 
nibus alti«sima or& reddatur I 103. 

redundat mare II 116. 

refello. ómpers. ita refellendum est (?) 11 167. 

refercio. vitam superstitione referserunt II 
63, orationes refertae philosophorum sen- 
tentiis I 6. . 

refero ad vitam philosophiae praecepta I 7, 
in deotum numero I 29. in deos I 34, III 
δῖ, quos ad soleret referendum censuit II 
10, auditum refert r1 S9 (quotation), ex 
tortuosis locis soni referuutur I1 144. 

reflat pelagus (?) 11 89. 

reflecto. caput 8 tereti cervice reflexum (?) 


II 107. 

refrigerat stella Saturni r1 119, membra dei 
refrigerata 1 24, calor II 23. 

refugio érazs. quod refugit &nimal, id contra 
naturam est III 33. 

Regillus (print of hoof in the rock) tir 11, cf. 
II 


regiones vineae terminare I1 9, e regione solis 
II 103, summa ab regione II 11 

regnavit Cinna 11 81. 

regnum atomorum II 65. 

regressus X progressus (of the planets) I1 


lus 111 80. 
ice (referring to remoter Antecedent 
de qua n. I 1; (quadruple dependenoe 
uarum pars est quae ducitur ab es ra- 
tione quae docet esse deos, quo concesso 
confitendum est—a&dministrari II 75, see 
I1 95, 158; (explained by following clause) 
see Pronoun and qui. 
relaxatur alvus X astringitur II 136. 
relego. qui relegerent quae ad cultum de- 
orum pertinerent sunt dicti religiosi II 


religatus corpore torto I1 100, cf. 72 n. 

religio (etym.) Ir 72, timor religionis 1 86, rem 
1n religionem populo vernisse II 10, bae- 
rere in re publica religionem (* sense of 
guilt") 11 11, ad moderandam religionem 
11, urbem religione diligentius quam 
moenibus cingitis III 94$; religionum 
sanctitates II 5, religionibus parere 11 8. 

Religion (its relation to morality) 1 4 116 
oll, 11 153; (contrasted with supersti- 
tion) I 117, 11 72; (state of in Cicero's 
time) 1 81, 11 5, 9; the cause of the great- 


239 


ness of Rome 11 8, 111 5; (three depart- 
ments corresponding to priests, augurs 
and haruxpices) 111 5 n.; (origin of reli- 
Eius belief) 11 18 foll., 111 10 (see under 
od). According to Academics rests on 
tradition not on reason 1 61, 62, III 5, 6, 
, , . 
religiosus II 72. . 
relinquo (Ξ ἀπολείπειν) verbis reliquisse deos 
, Te sustulisse I 8b. 
reliquiae cibi II 137, 24. . 
reliquus (closing s series like a/£a, cetera) 
solem, lunam, reliqua astra III 37, judicia 
mandati, pro socio, fiduciae, reliqua III 


7 
relucet stella I1 107. 
remanent animi 11 63. 
remeo. umore consumpto neque terra ali 
powset neo remearet aer II 118. 
remitti appetitus X contineri I1 84. 
remota subtilitate 'without' II 98; salinae ab 
ora maritima remotissimae II 138. 
remus. tamquam remis ita pinnis II 125. 
renes. umores e renibus profunduntur 11 137. 
renovatione stirpium terrae complentur II 


repagula trado (Erop.) 111 66 (quotation). 

repandi calceoli 1 82, 

Repetitirm careless, of sequor 1 19, invenio 1 
18, dico I1 38, 55, na(ura ττι 28, 84, terra 
and calor II 25. efflcio and cognosco 11 95, 
cognosco II 145, diligo 11 165, depello (Ὁ) 
II 135, altitudénes (Ὁ) I1 98, oculi (Ὁ) 11 
148, primum 11 142, etíarm 11 180, quaeri- 
(ur ἵν quaestione I 61; postremo (?) 1 
104 Add. (see ut). 

repeto superiora 111 72, ab ultimo superiorum 
qualia sint I 25. . 

replicatio quaedam mundi (:sdveiAc£us) 1 33. 

repono in deos 1 88, in deorum numerum III 
47; in animi notione I 37, in deorum nu- 
mero II 54, III 23, 51; in tergo colla II 
125; (' store up") reponendi fructus scien- 
tia 11 150. 


reprehenditur item ut ceteri “18 as much to 
blame'()1238. 

reprehensoris convicia II 20. 

fepudio. si res repudiarent 117, fabulis repu- 
diatia 11 71. 

repugnantia inter se (dicta) 1 30. 

requiro. quae paulo ante, ministros I 90, ea 
quae minus intellexi II1 1, ad singula, 
quae requires, respondebo III 4, 7. 

res. (abstract) consequentium rerum cum 
primis conjunctio II 147, 8 physicis rebus 

ne inventis tracta ratio ad deos 111 70, 
rerum naturas non figuras deorum [1 
68, rerum vim habere non deorum 111 61, 
res et causa I 2; re opposed to verbis 
X 16, 85; to oratione I 124; £o opinione 
III 53; res £o similitudines I 75: £o fabu- 
lae I1 7. ita dant se res (quotation) III 
, 661 ni ob rem (?) 111 65 (quotation). 

resipiens patriam (?) II 46. 

resono. tpers. in fldibus testudine reso- 
natur II 144. 

respergit pelagus (quotation) 1I 89. 

respirat animam  asperia arteria II 136, 
anima redditur respirando 138. 


respiratio aquarum 11 $7. 
respiratus II 136. 
respondeo Medese (*meet her case") III 48; 


('eorrespond') omnia omnibus paria 
paribus I 50, 

responsa haruspicum II 10. 

respuit fortuna constantiam II 4$, natura 
reliquias cibi 11 24. 


940 INDEX. 


restat ut motus sit voluntarius II 44, ut con- 
sideremns II 45. 

restinguimus eloquentia iracundias 11 148. 

retardo (intr. )ste la Saturni tum antecedendo 
tum retardando efficit 11 52; (érans.) 
stellae tum incitantur tum retardantur 
II 103. 

rete texunt &raneolae 11 123. 

retineo 'preserve'. calore retinentur quae 
nota nobis sunt II 30, ad vitam retinen- 
dam (detin. M88) 11 121. 

retrorsum ex aethere aer II 84. . 

reversio febrium III 34, sol binas reversiones 
facit II 102. . 

revivisco. revixisse sibi viderentur IT 96. 

revoco ad deum *'deify' 128, ad rationem ' ra- 
tionalize' 1 119. 

revolare 11 125. 

revolvens sese Draco II 100. 

Rhesus 111 45. 

rhetor, rhetorem I1 1. 

rhetoricae exercitationes IT 168. 

Rhodus (the abode of Posidonius) vol. II p. 
xi, cf. I1 165. (myth.) 111 δέ. 

risus ' mockery ' II 7. . ΝΕ 

rite di sunt habiti 11 62, rite beatum dixeri- 
mus I 53. 

rogatio Peducae& IIT 74. — ᾿ 

rogator primus tI 10, comitiorum ib. 

Romulus (founder ofaugury) 11 9, r11 6; (my- 
thol.) 11 692, 11 38. 

Roscius (theactor) 179. . 

rostris perfremunt delphini rr 90(quotation) ; 
aduncitas rostrorum II 122. . 

rotundus deus I 18, 11 46; stellarum rotundi 
ambitus II 49, conversione rotunda ferun- 
tur I1 84. 

Rubrum mare I 88 Add. 

rudis et integer III 7. 

Rutilius 111 80, 86, 


Sabazis 111 58. 

sacer. quod quisque haberet a sacris *from 
sbrines' 11 84 (ἢ). . 

Saeriftoe vicarious Ir1 15 Deciorum n., III 40, 
50; ita injustice 111 90 tanta iniquitas n. 

sseclorum sempiternae aetates εἰ 52. 

saepe praesentiae 'oft-repeated' 11 166 (see 
Adverbial Clause). 

saepsit oculos membranis II 142, gustatus 
praeclare saeptus est II 145, semen cibo 
saeptum fingit animal (f) r1 128 Add. 

sagacitas canum II 161, narium (canum) II 


158. 
Ragra (battle Δί) 11 6, rI111 ; (proverb about) 
III 


Saitae 111 50. 

sal. 'wit,'salem istum quo caret vestra na- 
tio nolitote consumere II 74; 'seassoning" 
sui, De putesceret, animam pro sale datam 
τι 160. 

Salaria (via) 111 11. 

salinae ab ora maritima remotissimae II 
132. 

sajsum *piquant' I 79. . 

salus amissa III 86; (personifled) II 61, ΠῚ 61, 


88. 
salutans Auroram I 79 (quotation). 
salutaris. nihil salutarius nobis III 23. 
salvus 11 150 X incolumis III 87. 
Samos I 72. . 
Sa&mothraciam praetereo (the Cabeiric mys- 
teries) I 1190 Add. fSamothracam III 


sanctitas (defined) I 116; religionum saucti- 


tates I1 5. . . 
sapiens (of the Stoics) few in number 1 23, ΠῚ 


79; mundus sapiens 11 30, 36, 39, rrr 91 ; 
sapientes sapientibus esse amicos I 121. 
sat erat (for fuisset) ΠῚ 9, st habuit oonju- 
gem illexe (quotation) III 08. 
satias supplici (quotation) 111 90. 
satin I 114 Add. . . 
satis erat dictum I 45, satis putare videtur si 
dixerit 111 3. 
satius fuit I 69, ΠῚ 69. 
«ator omnium rerum mundus t186. —— 
Saturnus (etym.) 11 04, I11 53, 62; (worshipped 
in che west) IIT 4& Stella Saturni 11 53, 
saturo. Saturnus quod saturaretur annis ΣΙ 


Satyri IrI 43. ) 
scaena (the stage as & picture of morals) III 


P. Scaevola (cos. B.C. 123) I 115, 1Π| 5 (cited as 
&n &utherity on religious matters). 

Q. Scaevola (son of P.) ante simulacrum Ves- 
tae trucidatus ILI 80. . 

Scale of Eristence from inanimate nature 
up to God 11 33—38. 

scalpo (mentioned 85 one of the fine arts) rz 
150 


Scaurus r1 61. 

schola Zenonis 1177. 

scilicet "οἱ course' (without irony) r1 23. 

scio. haud sciam an Ir 11. ὅθ haud. 

Scipio (Corculum) t1 10, ΠῚ 6 an authority on 
religious matters. (P.and Cn.) killed in 
Spain 111 80. (Africanus mi.) 11165, mur- 
der«d 111 80. 

Scorpios II 113. 

scurrum Atticum Socratem dicebat Zeno tr 


scntulum (an appendage of Juno Sospita) 1 


Soytbia (joined with Britannia as a type of 
barbarism) 1188. 

secreta ab setheria conjunctione sphaera II 
55, ἃ reliquo cibo sucus I1 137. 

sectam quandam habet quam sequatur If 


57. 

sed (introducing ineidental remark »4€) sed 

unonem II 66, 142; (sfter omnino) x 
19, 95, 107. sed tamen (elliptical) x 93; 
(resumptive) I 90. 
curriculum 11 114. 

sedeo. wxessum 10 III 74. 

sedes X locus 1 2, 103. 

semen (favorite Stoic illustration of creative 
power) II 58, 81; semina injustitiae IIT 


sementis malorum 11r 75. 

seminator malorum III 66, omníum rerum 
mundus r1 86. 

semifero corpore Capricornus II 112. 

senatum recito I 94, habeo II 11. 

senectus (personifled) 111 44. 

senesco (trup.) hiemi senescenti adjunctum 
tempus (*spring ") r1 49, lunae tum cres- 
centis tum senescentis II 95. 

Sensatíons (Bpicurean theory of) ài di possunt 
n. I 25; (organs of sense, their relation 
to the mind) 11 9 n. 

sensim dilatante se cuneo (?) I1 125. 

sensu moderante divinaque providentia 'con- 
sciousness" fI 87; sidera acerrimo e«se II 
42, 43; sensus interpretes ac nuntii rerum 
in capite collocati sunt I1 140; &d quos 
sensus capiendos artes repertae sunt II 


sentio. neque sensum (esse posse) in eo quorl 
non ipsa natura pulsa sentiret (?) I 26; 
quicquid est quod sensum habeat id ne- 


INDEX. 


cesse est sentiat voluptatem et. dolorem 
11136; gustatus qui sentire eorum quibus 
vescimur genera deberet 11 141; sentiens 
natura II 75, 85; si intellegi potest nihil 
sentiens deus I 36 ; sentit curia ut pecce- 
tur 111 60. 

separatim &b universis singulos diligunt II 

ἥ, 
sepino tutantur se a&tramenti effusione II 
27. 

Septem Triones r1 105; Septentrio minor TI 
110; Beptentriones 11 109. 

septimum consul III 81. 

sepulchrum Jovis 111 53, Aesculapii Ir1 57. 

Sequence of Tenses,. (Imperf. Sub]. follow- 
ing Pres. [nd.) exsistit—re«eretur I 12, 
quid dicit quod philosophia dignum 
easet (where protasis δὲ dizissef is omit- 
ted in relative clause) 1 61; (esp. in quo- 
tations) disputat quem appellarent I 40. 

Pres. and Imperf. combined after Pres. 

Ind.) deum dicit mundi principatum qui 
in mente versetur....tum eum quem 
ante dixiaethera, tum ea quae natura flue- 
rent 139, quod beatum sit id nequeira ne- 
que gratia teneri, quod quse talia essent, 
imbecilla essent 145. (Imperf. Subj. after 
true Perf. Ind.) sunt et fuerunt qui cen- 
serent 1 3, imposuistis quem timeremus 
I 54, legi scriptum esse 4vem quae plata- 
lea nominaretur 11 124. (Tense of Subj. 
after Perf. Inf. is usually Imp. even when 
Koverning v. is Present) tantum profe- 
cisse videmur ut vinceremur n. I 8, sic 
soletis occurrere non idcirco esse provi- 
sum quod uterentur III 70; (sometimes 
Perf.) arbitramur nosea praestitisse quae 
Tatio praescripserit I 7. 

(Pres. Subj. after Perf. Ind.) accessit quod 
videatur (P) 1 77, primum fuit, cam 
eaelum suspexissemus, esse aliquod quo 
haec regantur III 10. 

(Natura! Pres. of 8ubj. changed to Imperf. 
by attraction) quid mirum, si hoc natura 
praescripsit, eam esse eausam cur puta- 
remus I 77, deorum natura coleretur cum 
Beterua esset (for δέξ) I 45, si didicisset 
bis bina quot essent (for eint) 11 40, cum 
vim haberent (for habeant) maximam 
prima et extrema, principem Janum esse 
voluerunt II 67, ignesceret (for ignescat 
After dicebant) 11 118, obtutus esset (for 
διέ) II19. (exceptional) mallem audire 
dum inducat 11 ? n. 

sequor ('aim at") facultatem 1 12, natura 
declarat quid sequatur 11 81; (*act upon,' 
*be guided by') nihil habere quod se- 
quantur I 12, video quid sequantur 1 100; 
(follow in order!) sequitur nt doceam 
1181; (of logical sequence) quo constitu- 
tosequitur eam esse generatam 11 75, 85; 
(to be drawn to") nares vicinitatem oris 
II 141 Add. 

Serapis III 47. 

Seriphus I 88. 

serpit in immensum III 52, quo 1 98, quam 
longe III 51; serpens Argo II 114. 

servant in Libera, in Libero non item 11 


sescenti 1 96. 
seselis 11 121. 
sessio I 94. 

sessum. fee sedeo. 


eex primi III 74. 

s Empiricus (his theology compared 
. with that of Cic.) vol. 111 p. ixi. 

si. (elliptical) si (ornavit) ut deus melius 


M. C. III. 


241 


habitaret I 22, si (redundat) ut immor- 
talis sit I 99, si (periit) quia Drusum 
sustulerat 111 81, utrum dicat aliquid ease 
beatum an si quid sit (beatum) 1 86, 
quam multa dicta sint quamque, si mi- 
nus vera (sint), tamen ap inter 8e 1114; 
(loosely connected «ith preceding) &e- 
thera deum dicit, si intellegi potest nibil 
sentiens deus I 36, flezuosum iter habet 
ne quid intrare possit, si simplex pateret 
II 144, incredibile est, si diligenter atten- 
deris, quanta opera machinata natura sit 
II 140; (in rejoinder limiting what 
precedes, *true, only") at Latine loqui- 
tur. si quidem nos non quasi Graece 
loquentem audiamus 11 91; (with modo) 
quaero quae causas deum loco moveat, si 
modo movetur I 104, cum sint di, si 
modo sunt 11 78, 111 70, 71. . 
Ribyliae interpretes 11 5. Sibyllinae vatici- 
. mationes IT 10. 

sic (elliptical) *yes' 111 8. 

sicae III 74. 

Siccitas II]. —. 

Sicilia III 55; Biciliense fretum 111 24. 

sicut—item 1 8. . 

Sight, theory of 11 83 n.; description of the 
eye II 142, 143, its use in regurd to the 
fine arts 11 145. — 

sigilla venerantes Epicureos I 85. 

signifer orbis ὁ zodiac' 11 53. 

significatio (— ὑπόνοια) 1 86; rerum futura- 

. rum significationes I1 180. 

signiflco (?) 1 24. 

signum ' statue" r 22 Add ,95; 'constellation' 
I 35, 11 52; (yg of the zodiac) 11 53 Add. 

silex * hasalt' r11 11. 

silus 1 80. Silus r 98. 

Silvani melos 11 89. . 

silvestris, montes vestiti atque s. TI 132, sil- 
vestribus saeptivus densa I 119; (wild) 
materia et culta et s. ; subst. ( fer&) qui 
pecudum pastus, quae vita silvestrium 
II 99. 

simis quam similis nobis (quotation) 1 97. 

similis (joined with par) 11 28, 153; (joined 
to Gen. and Dat.) plectri similem lin- 
guam, nares cornibus II 148, hominum 
similes deos—illud huic I 90; (of a paral- 
Jel case) quid simile medicina et divinatio 
III 15, 9, 90. 

similitudo quae est in collatione ista 111 70, 
imaginibus similitudine et transitione 

rceptis I 49, quam similitudinem ' the 
ikeness of which" r1 27 Add., in lunae 
cursu est solstitii similitudo I1 δά, in 
quibus apperet artis similitudo 11 82, ad 
veritatis similitudinem propensior 111 95, 
quiddam coronae similitudine (al. δ8έ- 
mile) efficit 1 28; (8 comparison) simili- 
tudine rationem conclusit 11 22, 88; sim. 
deo (deorum) 1 95. 

Simonides I 60 4dd. 

simulacru deorum 1 82, simulacrorum porrec- 
tis manibus 111 84; Democritus simulacra 
et Epicurus imagines inducens II 76. 

simulate. sive ex animo id flt sive simulate 
11 168. 

simulatio. in specie fictae simulationis pietas 
inesse non potest I 3. 

simulo. illa perfecta quam haec simulata 
sollertius II 88. 

sin (introducing further step in sorites) 11 
165, 111 46, 52. 

sine (joining two Substantives) hominem 
s. arte II 74. conscientiam sine mente I1 
54; see under Preposition. 

16 


242 


ingularis dea (*distinct* 'particular') 11 78 

sitellam deferre 1 106. 

eitus membrorum II 158. (Part.) in ore 

. Sitalingus est I1140. . 

sive. haecigitur sive vis sivearssive natures, 
. homini est data 11 163. 

societatem coit comparandi cibi 11 128. — 

Socius. judicium pro socio III 74; socii, 
provinciae 111 60. 

Bocrates (according to Xenophon) I 31. I1 
18, 111 27; (moeked by Epicureans) I 
93; (his death) 111 82; (flrst of philoso- 

hers) II 167; vol. I p. xx foll. 

sodalis 111 80. 2. . 

80] opacet terras II 40, tristitia contrahit 
terram II 102, Africanus sol alter ex- 
stinctus est II 14, subjecta atque op- 
posita soli luna 11 103; (mythological) 11 
68, 111 48, δ], 80) quia solus, 54, 76. See 

fi- 


Su 

solarium vel discriptum vel ex aqua II 87. 

soliditas I 49, terrena ipsa viscerum soliditas 

II 18. 

solitaria natura I1 29. 

sollers subtilisque discriptio partium 11 121, 
opera providae sollertisque naturae II 
128; quid hoc homine sollertius III 74; 
(adv.) simulata sollertius II 88. 

sollertia. nulla ars imitari sollertiam na- 
turae potest 1 92, naturae sollertiam 
nulla ars consequi potest II 81, quis 
Opifex praeter naturam tantam solier- 
tiam persequi potuisset II 142, I 53, II 


18, 85. 

solstitiali orbi itemque brumali rr1 37. 

solstitium (joined with bruma) 11 19, in 
lunae cursu est solstitii similitudo 11 50. 

solum, quodcumque venit in 1 6b. 

somnia a Jove r11 95, multa somniis declaran- 
tur 11 163, (myth.) im 44; (term of 
^y^ Biolcorum somniorum interpres 
I , 93. 

somniantium philosophorum miracula 1 17. 

sophistes 1 63. 

sordes aurium II 140. 

sordidas res deorum honore afficere 1 88. 

Sorítes (chain syllogism) beatos esse 1 89n.; 
(8Synonymous fellacy) II 166, r11 98 God 
cares not for individuals, .'. not for cities, 
οἷ. not for nations, .'. not for mankind); 
III 43 (if Jupiter is divine, then Pluto, 
then Charon, then Cerberus). 

sortes III 14 n. 

sortiri quid loquare 'to toss up' 1 98 Add. 

Bosius III 74. 

Rospita 1 83. .. 

Soul (human) its divine origin 1 1, 27. 91, r1 
18, 79, 111 27; com of air or fire ΠῚ 
38, is eternal 11 III 12 (but compare 
II 158); (mundane) denied by Epicu- 
reans I 25 foll., composed of aether (air 
or fire) acc. to Stoics r 36, 37, 39, I1 24— 
$1, 57; Academic criticism 111 28—87. 
Soul is the original source of motion 
II 

Sound, theory of 1183; varieties of musical 
sound I1146, how produced by the voice 
I1 140, how received by the ear II 144. 

Sparta 11 165, r1I 9]. 

spatium (of duration) tam immenso spatio 
I 92, in aeterno temporis spatio II 86. 
(pl. spatiis immutabilibus commeans 
nullum vestigium inflectit 11 40, oon- 
versiones duas isdem spatiis conficit Ir 
49, spatiis menstruis solig cursus luna 
co uitur II 50, 51, 103. 


species fl simulationis 1 3, nulla spectes 


INDEX. 


divina describitur 1 34, infinita similli- 
marum imaginum species (?) 1 49, lunae 
species ac forma II 50, o specie 
stellarum Cassiepia I1 111; insatiabilis 
species "8 sight that never tires" II 155, 
uaenam species caeli videretur *how 
utiful would it seem' 11 96, quse 
species universi II 100 4dd., cur Arqui 
epecice non in deorum numero reponatur 
III 51. 
specillum rir 57. 
specimen prudentiae IIT 80. . 
spectaculum hominibus praebent circumitus 
solis 11 155, 140. ᾿ 
spectatores superarum rerum homines II 
140 


speculator venatorque naturae physicus t 8$, 
oculi tamquam speculatores altissimum 
locum obtinent r1 140. 

speculatrioes et vindices facinorum Furiae 
III 46. 

spes extremum solacium III 14; (personified) 
ITI 47, 61, 88, of. 11 61. 

BSpeusippus I 33. ᾿ 

sphaera -- globus (the most perfect of solids) 
II 47, 116, 117; (astronomical) habent 
suam sphaeram stellae inerrantes 11 55; 
(orrery) of Posidonius Ir 88, of Archi- 
medes ib. 11 97. . . 

spicam illustre tenens Virgo (constellation) 
11 110. 

Spider 11 123. 

spinis hirsutae animantes 11 721. 

Spino 111 59. . . 

spirabilis anima (ἢ) rr 18, animalis spire- 
bilisque ngtura cui nomen est aer 11 91. 

spiritabilis Mr spiritalis) Frag. 0. 

spiritus vitalis I1 117; spiritu duco aera (or 
animam) 1I 18 (*), 101, 136, 138; haurire 
spiritum II 130; spiritus diffunditur per 
arterias I1 138; uno divino spiritu con- 
tinetur natura r11 28, II 19 n. (*hissing' 
of 8 ship as it cuts the waves) II H9 
(quotation) Add. 

splendidus eques 111 74. 

spongiis aesimilig mollitudo (pulmonum) 11 
136 Add. 


Spontaneous Generation τὶ 90 ipsa ex se 
generata I 103 n. Frag. 3n. 

spuma procreata Venus 111 59. 

squama, (collective) obductas alias rr 121. 

squilla 11 123. - 

st for est. 1 79 (quotation), Ir 18 medi- 
cinaest n. . 

status (attitude) prius te quis de omni vitae 
statu dejecerit I 60; (oonstitution of 
nature) II 87. 

stella * constellation" ΠΠ 40. 

scirpe plant" 88, 127,130, atirpi i 

* II ; ium asperi- 

tate vastari 99, quae ex quaque 
stirpe funduntur 11 127; 'root' ut per 
stirpes alantur suaa 11 81, ea quae & terra 
stirpibus continentur 11 83, 127, stirpes 
et stabilitatem dant iis quae sustinent et 
e terrà sucum trahunt 11 190, remedia 

ex quibusdam stirpibus 11 161. 

Bois progressus habebat in Stoicis I 15 


stomaehabatur senex I 98. 
atomachus, *gullet', excipit linguam 11 135, 


strabones I 80. 15. 

στρατήγημα 111 

Strato 1 88, 

Stratonicus ITI ὅθ. 

strictim X multa dicere III 19. 


——— — 


INDEX. 948 


stuc for istuo III 70 n. 

studeat tui III 72 (quotation). 

stulti sine dubio miserrimi 1 23, insani III 
11, cf. I1I 70. 

suavitas piscium IT 160. 

Subaudition of verb of saying after quaeres 
I 90; from redundat 1 99, dico 1 106, 
objicitur 1 107, auspicia II 9, referri II 
10, animadversum Ir 125; (of subject) 
vim quandam dicens (deum) 1 33, cen- 
suit animum esse (deum) 1 27. Ree 
Ellipsis. 

subditis ignibus aquae effervescunt 11 27. 

subduoco rationem 111 71. 

subeo. subito aequore I1 108 (?). 

gubigo (with double Abl. of Instrument and 

anner) I1 159. 

Subject changed : quae talis est ut et prae- 
Sit omnibus et eam nulla res possit im- 
pedire I1 36; stellae significant ean- 
dem mentem, quarum est cotidiana 
conversio, neo habent setherios cursus 
II 54; Saturnus vinctus & Jove fingitur 
ne immoderatos cursus baberet atque ut 
eum siderum vinclis alligaret II 64. 

(understood from Predicate) mala consue- 
tudo est contra deos disputandi 11 168. 

subjecta ossa corpori 11 139, alvi natura sto- 
macho II 136, 143; (of astronomical con- 
junction) luna subjecta atque opposita 
8oli I1 103. 

Swubjectice. See Objectice and Genitive. 

Subjunctive (seo Sequence qf Tenses). 

Deliberatice hic ego non mirer 11 93. 

J'ussive dedisses rationem 111 76, pp. 161— 
165. after nolo 1 17. 

Hypothetical velim nolim 1 17, roges me— 
nihil fortasse respondeam 1 57, quaeras 
—dicam ib., roges me—utar I 60; (pre- 
ceded by relative) see under q«i; (by 
conjunction) si me audias agas I1 188. 

(followed by Ind. in apod.) si quis quaerat 
—e&pparet II 18, cum videam ubita- 
mus II 97 (?), quod ni ita sit quid vene- 
ramur (ἢ) 1 122, (with qwi) 11 72, 76. 

(with &podosis omitted) nulla ratione me- 
lius frui potui quam si me dedissem I 


91. 

(with protasis omitted) quid absurdius 
quam homines reponere in deos quorum 
omnis cultus esset futurus in luctu I 38, 
Epicurus quid dicit quod philosophia 
dignum esset 1 61, isto modo sint aliqui 
immortales I 109. ᾿ 

Potential quid potius dixeris 11 16, quis 
hune hominem dixerit 11 97, 133; hune 
rite beatum dixerimus 1 52 Add. ; 1d sen- 
tire quod tu velis 1111. 

Subjective force (after quod and quía) 

(Subordinate to Ind.) complures commu- 
nicare non poterant, quod illa quae 
scoepissent Latine dici posse diffide- 
rent I 8, Saturnus est appellatus quod 
saturaretur annis II 64, grave - 
mentum tibi videbatur, quod opinio 
omnium cresceret III ll, Diana dicta 
quia diem efficeret 11 68, tertiam ra- 
tionem affertis quod nulle alia figura 
esse possit I 76, accessit, ista opinio quod 
homine pulchrius nibil videatur 1 77, 
Engonasin vocitant genibus quia nixa 
feratur I1 108. (When the reason is 
denied) neque reprehendo quod referan- 
tur r 118 Add., non quod difficile sit 


11 21. 
(Subordinate to Inf.) (reported reason) 
regiones incultas vi us quod pars er- 


arserít 124; ob eam causam quia speciem 
habeat admirabilem Thaumante dicitur 
Iris esse nata 111 51, quoniam non sit 
ratio idcirco existimas formicam ante- 
ponendam esse ΠῚ 21, humanas esse for- 
mas deorum quod, quoniam rebus om- 
nibus excellat natura divina, forma esse 
pulcherrima debeat 1 76, ne egere quidem 
oretione, quod esset perspicuum 111 8, 
multa esse probsbilia quae, quia visum 
haberent insignem, iis vit& regeretur I 
12, vidit esse deos, quod impressisset I 43, 
cum, quia nihil maneat, neget esse quic- 
quam sempiternum 1 29. . 

(Subordinate to Bubj) cum Epicurus 
Timocratem, quia dissentiret, conciderit 
I 93, ut hoc evenerit ob eam ipsam 
eausam quod collocati sint 11 17, admi- 
rabor eorum tarditatem, qui rotundum 
esse velint, quod neget ullum formam 
ease pulchriorem Plato I 24. 

(After other conjunctions) multa esse pro- 
bebilia, quae quamquam non percipe- 
rentur—iis vita regeretur I 12, hoo te 
ratio non. docebit, ut immortalitate 
vincamur sic praestantia vinci I 96, sentit 
forum ut, quem ad modum ratione rec- 
te flat, sic ratione peccetur III 69, ut 
hominum membra moveantur sio nu- 
mine omnia moveri ITI 92, hoc persaepe 
facitis ut, cum dicatis, afferatis I 69. 

(After relative) requiro cur, quod dixisses, 
de eo ipso tam multa dixeris III 8, negat 
esse cibum-—cujus in reliquiis insit calor 
iis quas natura respuerit (?) 11 24. Bee 


qui. 

(Ot verba dicendi by confusion) illa pal- 
maris quod mundum dixerit fore sempi- 
ternum r 29. 

For Inf. soith connective Rel. ἐπ Or. OD. 
imagines remanere quae referantur; hoo 
idem fleri in deo cujus facie pellantur 
animi (P) I 106, negat cibum ug 
in reliquiis insit calor (P) 11 24, haec 
deorsum aut in sublime ferm censuit, 
quorum neutrum astris contingeret II 
44, and n. on I 12 ex quo exsistit. 

Joined with other οο — 

with Ind. deos octo esse dicit, quinque 
eos qui nominantur, unum qui (such 
that") ex omnibus sideribus simplex sit 
putandus 1 34; Aristeteles omnia quae 
moventur aut natura moveri oensuit 
aut...quae autem natura moverentur de- 
orsum ferri 11 44, qui precabantur... 
superstitiosl sunt appellati, qui autem 

egerent sunt dicti religiosi 11 729 (cf. 
n. on quae alantur II 23); cum videmus 
non dubitamus, cum autem videamus— 
dubitamus 11 97. 
vett Inf. after »ecesse 111 30. 

sublimis fertur levitate (P) 11 117 ; sublime 
candens (quotation) II 4, 65, ITI 10, 40, 
sublime fusum 11 65, saxum sublime rapi 
II 89, aer sublime fertur 1r 101; in su 
lime ferri 1r 44, 141. . 

Sublunary sphere, 11 56 infra lunam n, 

subsequor )( antecedo II δ], 53. 

substernunt nidos mollissime rr 129. 

subtilitas sententiarum II 1, remota subtili- 
tate disputandi II 98. 

subtilius cerno 11 146. 

suculae quasi ἃ subus Ir 111. 


8uesco. adas vocitare suerunt II 11]. 
suffero. poenas sustulit III 83. 
suffusus calore aether II δά, 


suggerit ratiunculas III 73. 


244 


sugo. alie sugunt alia carpunt 1r 122. 

gui «sed of 2nd pers. 1 85 (see Pronoun and 
Person). 

Substantive understood from cognate Adj. 
sidera aetherium locum obtinent, qui 
quoniam tenuissimus est et semper uyi- 
tatur et viget, ἃς, I1 42, See Abstract. 

sum. (pleonastic esse after dicitur) 11 105, 
109 (in verse). 

(fui Ξ ἐγενόμην) cum agellus eum non satis 
aleret, ludi magister fuit I 72. 

('exist") eos qui tum erant r 93, saecla non 
erant 1 21; est in Synephebis ' we read 
in' I 18. 

summa gonstat 'the main tbing is agreed on' 
II 13. 

summus. rein summa summum esse arbi- 
tror r11 68 (quotation), in &more summo 
sum ue inopia 111 72 (quotation). 

sumo 'take into consideration' quae priora 
duo sunt sumamus 11 3; 'adopt' hanc 
potius II 168; *assume' beatos esse deos 
II 89, 98, 111 21, 30. 

Sun. acc. to Cleanthes is the ἡγεμονικόν of 
the universe II 29 n.; proof tbat it is 
made of fire 1t 40, of animal nature I1 41, 
fecds on the exhalations of the ses II 40, 
118, 111 37; Cleanthes thought this de- 
termined its course III 37; causes the 
changes in the seasons by its varying 
distance II 49, 102; ita magnitude II 92, 
102; eclipses 11 103; Venus and Mercury 
are its satellites II 119, 52 n. Worship 
of the rising sun 1 79. Mock suns II 14. 

Suo, tegumenta vel texta vel suta 11 150. 

superciliis obducta superiora sudorem repel- 
lunt 11 143. 

superiores duae stellae 11 53; (of time) op- 
posed to posteriora 111 74. 

Superlative joined with Positive: recfe et 
verissime loquitur III 63, cf. Juv. x11 116 
msgua et pulcherrima quaeque corpora. 

superstes II 72. 

superstitio (etym.) 11 72 n., in qua inest 
timor inanis deorum 1117, majores nostri 
superstitionem 8, religione separaverunt 
II 71, 1 77. 

superstitiosus II 72; neque id dicitis super- 
stitiose sed physica cunstantique ratione 
11r 92. 

superus. unde haec nisi ub superis defluere 

tuerunt I1 79; omnis supera esse me- 
iora 11 17, superae naturue 11 83; odor 
ad supera fertur II 141. supera (arci. 
for supra) 11 106. 

supervacaneus I 982, 99, 11 121. 

suppedito sn£r. 1 109; £r. 11 63. 

sursum. nares recte sursum sunt ΣΙ 141; 
sursus deorsus commearve II 84. 

sus quid habet praeter escam 11 100 4dd.; 
subus 11 111. ΝΣ 

βυβοϊρίο 'admit" I 94, 98; suscepit vita homi- 
num ut excellentes viros in c&elum tolle- 
rent 1I 62. . 

suspicio Ὁ. caelum II 4, caeli palatum TI 
49. subst. null& suspicio deorum est 
I 62. 

suspicor *have an inkling of' quicquam de 
natura deorum I 29; figuram divinam 1 
928; quanta sit admirabilitas IT 90. 

suus. suopte pondere I 69; suum cuique III 
58; ut omnia floreant et in suo quaeque 
genere pubescant II 41, 81, suis seminibus 
quaeque gignuntur 11 58, quod quisque 
haberet id in suum quicque fanum refer- 
ret 111 54; duo motus, unum suum, 
alterum externum 11 32; (referring to 


INDEX. 


lst pers.) 1 123. See Persow and Pro- 
nous Reflerive. 

Syncopation: dixti 111 23, illexe 111 68 (quo- 
tation), scissent III 77, mi (for mi4Ai) 111 
73 (quotation), suerunt 11 111, porgens 
It 114. nosse I 98. 

Synephehi of Caecilius (quoted) r 13, ru 


Syracusae III 83. 
Syria 111 59 Add. 
Byrus 111 39. 


tabernaculum capere II 1]. 

tabesco * melt" ΣΙ 26. 

tabula picta I1 81, 111 89; publicae 11174. 

tabularium III 74. 

tacitus (passive use), maximae res tacitae 
praeterierunt III 19. 

tactus toto corpore uabiliter fusus est 1I 
141, 40, cf. 146; mollixsimae tactu r1 143; 
tactus adhibere sd deos 1112 ; uolis tactus 
is est ut comburat II 49. 

taetri aliquid habere 11 141. 

talaria piungarum III 69. . 

tam multa quam multa r 88, dicatur tam 
aether quam dicitur ser 11 81, tauti tum- 
que multi 11 92, 15; tam strabones 1 80. 

tamen (elliptical) it& concludam, tamen be- 
Juas consecratas I 101; tamenne ista de- 
fendes I 81 (cf. Reid Ac. II 26) ; in apod. 
after quoniam (with reference to paren- 
thesis] I1 23. Bee sed lamen. 

tamquam sanguis, corpus I 71, septem tam- 
quam vagantes 'so-called wainderers' I1 


tandem (£nferrogatiee) quod opus tandem 
hahes I 1090, 111. 

tango 'touch upon? II 25. 

Tantalidae (quotation) III 90. 

tantum (omitted before sed etiam) 11 182. 

tantus (joined with pronoun) q 18e sunt tan- 
tae animi angustiae I 85, li tanti ignes 11 
82, hic tantus cacli ornatus 11 115, hanc 
tantam sementim III 75; tantum ahest 
ut—ut II 154; (summing up) tantam 
ingenuit natura custodiam 11 134, 1 93. 

Taurus (constellation) r1 110. 

teymentum oculorum I11£2. tegumenta cor- 
porum 11 150, 

Tellus r11 δὼ, 

temerarium nihil est in ratione I1 43, T1... 

temeritas nulia. est in caelo 11 56, 82, quid 
temeritate turpius I 1... 

temoni adjunctam Arctum 11 109. 

temperantia (defined) 111 38. 

t: myerati justi sapientes Irt 87. . 

temperntio ca-li II 13. semina temperatione 
caloris augescere II 26. . . 

tempero. t&le quiddam esse animum ut ait 
ex igni atque anima temperatuu III 36, 
ter caeli tenuitate et calore temperatus 
I1 117, 49, 131. 

tempe-tus 1 4; (personifled) 111 51. 

tempestivi venti Etesiae II 131. 

temporum varietates (the seasons) 1 4. See 
punctum. 

tenacitas unguium 11 122. 

tenebrae (personitied) 111 44. 

frenedii 111 39. . 

teneo 'convict' in Nausiphane Epicurus 
tenetur I 73; 'prove' dolum teneri putat 
cum sit aliud sunulatum aliud actum 111 
74; ' maintain'jussuspiciorum 1111 4«dd., 
secundissimo vento cursum III 83; ira 
teneri *to be possessed by' 1 45; pass. 'to 
depend upon homincs calore 11 31, terru 


INDEX. 


natura 11 83, tribus rebus animantium 
vita II 134, cf. ocondineo. 

T'ense (see Sequence). 

tenuis &er II 42, ardor r1 117; tenuissimus 
aether II 42. 

tenuitate et calore caeli temperatus aer II 

tepefacio r1 40; tepefactus 11 26. 

tepesco II 26. 

'Terentius. quotation fr. Bunuchus 11 60, ΠῚ 
72; Phormio 111 73. 

tereti cervice II 107. 

terminavit regiones lituo II 9; stomachus 
palato terminatur II 135, lingua vocem 
termituiat r1 140. 

tero. et calore et terendo cibo et praeterea 
spiritu omnia cocta 11 136; tritum est pro 
Latino illud nomen 11 91. 

terra. terrae motus 11 13, hiatus II 14. 
5l. 1 22, 100, rr 13, 17, 56, 66, 77, magna 
vis terrae cavernis contineatur caloi is... 
calorem insitum in terris contineat II 
25. terras..umbra terrae 11 40, deus 
pertinens per terras Ceres II 71, 111 δὲ 

terrena soliditas viscerum 11 18, natura 11 25, 
vis I1 66; terreni umores 11 4$, terreno- 
rum commodorum est in homine domina- 
tus 11 152, bestiarum terrenae sunt aliae 
partim aquatiles 1 103, perturbationes 
caelestes et maritimae et terrenae III 16, 
maritimae nuptiae terrenis anteponun- 
tur 111 45. 

terrestris. &caelestibus rebus ad terrestres 
veniamus II 120. 75; cibum terrestrem 
roetria facile contingunt 11 122. 

testa. beluae ad saxa nativis testis inhaeren- 
tes 11 100. : 

testamenta in procinctu 11 9, testamentorum 
quaestiones III 74. . 

testudo fluvinatilia 11 124, 199; (the shell) in 
fidibus testudine resonatur II 144. 

texo. tegumenta texta II 150, 

''hales 1 25, vol. I p. x. 

Thaumms 111 51. 

theatrum. exeamus e theatro III 74. 

T helxinoe III 54. 

θεογονία I 86 Add. 

Theodorus of Cyrene 1 2, 63, 117. 

theologi III 53, 54. . 

Theology, Natural (Arg. trom Design) illus- 
trated by & slip, &n army, & plant, an 
animal 11 85, bv painting, statuary, & 
clock 1r 87, 97, the orrery of Posidonius 
or Archimedes ib., the Argo r1 89. the 
Doct of Ennius i1 93. (See under 


Theophrastus I 35. 

The-eus III 45, 76. 

Theuth (?) 111 56. 

Thvestes rtr 68. 

"'l'hyone 111 58. 

Tiberinus 1Π1 52. 

tibiarum cantibus 11 149. 

tihicinii scientia II 22. 

T'édes 11 19 n., 111 24 nn. 

"Timaeus of Plato 1 18, 30. 

Tíme X Eternity I 21. 

"l'imocrates r1 93. 

Tiresias II 7. E 

Titan (the sun) II 112. Titani 11 70. 

titillatio ( - γαργαλισμός) 1 113. 

T'menis of qualiscumque 11 76. 

'TTmolus Nem M88) 111 58. 

togatus (a Roman) 1 58. . 

tollo X relinquo deos 1 85; pietate sublata 
justitia tollatur 1 4, Metellum veneno r11 
81; (with Dat.) Epicurus dis gratiam 


240 


sustulit 1 121; (marripio) unde mentem 
sustulimus II 18; viros excellentes in 
caelum II 62, filium in currum 111 76. 
Tolossanum &urum III 74. 
tonsillae r1 135. 
torpedines torpore se tutantur 1r 1927. 
tortuosa et multiplex alvus est 11 136, ex tor- 
tuosis locis soni referuntur (?) 11 144. 
tot (substantival use) n. on (am multa 1 


totus. See Ablafive. 

trabes sing. 111 75 (quotation). 

tracta ratio & physicis rebus ud deos II 70. 

tracto. Epicurus rese occultas sic tractat ut 
manu I 40. . 

trado repugula (quotation) 111 66. 

traduco. omnia δα similitudinem imbecilli- 
tatis humanae II 70. 

tragicus ut tragici poetae confugitis ad 
deum r1 53. 

tranat omnia genus hoc igneum 11 25. 

transcribo tabulas III 74. 

transitiones perviae jani II 67; imagines 
similitudine et transitione perceptae I 


49. 

Translation (of one Greek by several Latin 
words) see n. on perceptum I 1; cf. 
quasi, quidam. 

transmittunt es maria rr 125. 

Transubstantiation I1I Al. 

traversa mente (quotation) 111 06. 

trianguli forma, basis 11 125. 

tribug 'ascribe' (as effect) III 24, (as qua- 
lity) 11 89; *show towards" haec (sancti- 
tas religio) tribuenda numini ita sunt, si 
est aliquid & dis hominum generi tribu- 
tum I 3. 

tributio aequabilis ( x icorouia) I1 50. 

Trieterides 111 58. 

triones I1 105, see Septem. 

tripos (carried from Delphi by Hercules) III 


tristitia quadam 80] contrahit terram II 


Triton 1 78, 11 89. 

Lritopatrous 111 52. . 

tritu lapidum elici ignem videmus ΣΙ 25. 
''rophonius III 49, 50. 

truculenta tueri (adeerbíal) 11 110. 
truncus '& block" r 84, 

''ubulus r 63, 111 74. . 

turbines globogos (quotation) 11 89, 111 δ]. 
turbulentos errores 1I 70. . 
turpissima bestia simia (quotation) 1 97. 
Tusci et barbari I1 11. 

tutelae judicium 111 74. 

'Tyndaridae ΠῚ 11. 

'lypanidis (P) 111 84. 


uberius disputantur et fusius II 20, uberius 
id dicere r 59; uberrimi laetissimique 
fructus 11 156. 

ubertas mammarum 11 128, pomorum 11 158; 
ubertates virtutis 11 168. 

ubi nitatur 'on whom to lean' 11 125. 

ubicumque erit gentium I 121. 

ὕειν II 111. 

u!icus £rop. 1 104. 

Ulixes 11 166. 

ultimus. sb ultimo repetam superiorum I 
25, nullam oram ultimi I 54; ('perfec- 
tion') videmus naturam suo quodam 
itinere ad ultimum pervenire I1 35. 

ultro citro commeantes II 84. 

umbra terrae aoli officiens noctem efficit 1r 


, e. 
umerorum vires (of oxen) 11 159, 


246 


umoribus Oceani (sol alitur) 11 40, sidera 
umoribus longo intervallo extenuatis 
aluntur 11 43; nec iis escis vescuntur ut 
nimis concretos umores colligant II 50, 
umores qui e renibus profunduntur 1I 
157, nares umorem.semper ὨδΌΘη II 


umquamne I 96 (?). 

unde haec nsta sunt III 48, haec unde fluxe- 
runt 111 47, manant 111 49. 

unguentorum compositiones II 146. 

unguium tenacitate arripiunt 11 122. 

ungulae vestigium III 11. 

universa natura I 39, 11 35, quae species uni- 
versi (maris) II 100. 

Universality of belief. See God. 

Universe (Stoic view) one t organism alil 
the parts of which are in sympathy with 
each other 11 19, 82—86, 100, 101, 119, 111 
m 92; its intelligence I 33,11 18, 21, aA 

; perfection II 46, 86, 87, &n 
divini I $7 Add., τ 19—47; i the com- 
mon city of gods and men II 133, 154, 
cf. 11 15, 17; mM eternity nity disputed by 
Academics ΠῚ 29 foll. 

universitas omnia ΝΑΙ πες 1 89 (f), rerum 
I 20, universitatem generis humani con- 
trahere Ir 164. 

unus (with superl.) 1 4, δὰ unum omnium 
consensio I 44, in te convenit unum lima- 
tum (?) r1 74 'Add. 

Upis 111 58. 

urbanitas nostrorum hominum r1 74. 

uredo III 88, 
rget pedibus oculos Nepai 11 100. 

usitatas perceptasque cognitiones I 38. 

usque eo premere capita dum illae captum 
amitterent r1 124. 

usu saepe venit mihi I ὅθ, perceptum usu 
nomen 1I 91. 

ut 'supposing that' r1 85; *to imagine that' 
ut ego illis sup licarem III 65; ut sint 
(wrong for ὡς εἰσίν) 1 63; after retinen- 
dum est 1 94, prorimum 11 78, sequií- 
tur II 80, (after Demonstrative) 1 44, 
δδ, 75, 95; (with Dem. understood) 1 Hs 
( Repeated after parenthesis) tantas ut 
nemo agnosceret, cum autem, ..tum ut 
viderentur 11 96, cf. 111 67. (Depending 
on thought understood ) ut hic neignoret 
quae res agatur, de natura bamus 

eorum r17, ut intellegamus nihil horum 
esse fortuitum. . data est multitudo II 
128. ut si ( inning & sentence) 'as, 
if' ut si quis dicat desit illud, sio 11 74 
Add.; "ἴον instance if' 1 88, 11 86 Add., 
III 78; *as though' rI1 76. ut—sic (com- 
paring opposites) I1 58 n. 

uterus II 128. 

utilitatum provida nature rr 58, utilitatum 
magnitudine constituti cunt el di qui 
utili q ue gigne II 

utiliter latent Iri. 

utinam quidem (elliptic) 111 78. 

utor liberalitate tecum I 67, crasso caelo II 
42, et fruov 1 103. 

utrobique (both in gods and men) 11 79. 

utrum ea fortuitane sint an II 87. 

utrumvis ut sit II 85. 


vacans corpore (-- ἀσώματον) 1 25 Add. 
vacatio munerum I 53, vacatione donatus est 


vacillat 'et clandicat tota res 1 107. 
vaferrimus interpres Stoicorum somniorum I 
389, homo minime vafer Epicurus I 85. 


INDEX. 


vaga sententia 11 95, stellae quae vagas dici- 
mus II 108. 

valeat ' goodbye to him' 1 124 Add.; eo vale- 
bat 'tended in this direction" 11x 5, ad 
cogitationem I 105. 

Valens (Gr. Ἴσχυς) 111 56, 

vallum pilorum 11 143. 

v&lvae X janua 11 67 n. 

vanitas X veritas I155. 

Variety of belief & favorite sceptical argu- 
ment I 1, 5. 

varium est quales sint *opinions differ' rr 


Varius III 81. 

vastitas Libyae 'the desert' 1 101; *devasta- 
tion" r1 14. 

vasto terram stirpium asperitate vastari II 


vastus 'clumsy" 1 98. 
vates I 55. 
v&aticinatio II 10, 163, 
Vatinius II 6, 111 11. 
vectiones quadrupedum efficimus domitu 
nostro II 151. 
vectis 1 I 19. 89. 
vector * passenger III 
Vegetarianism 11 43 n. Add., of the Golden 
Agre I1 159, of bagoras III 88. 
vehiculum novum (of the Argo) 11 89. 
Vejovis 111 63. 
vel. subjecta est ei vel necessitati vel natu- 
TB8e qua terrae tur 11 77. 
Velleius 1 15, 58, p. 
velut (beginning a sentence) *for instance" 1 
2, 69, 101, I1 73; veluti crocodili aqua 
persequuntur IX 124. 
venae et arteriae micare non desinunt 11 24, 
venis et nervis et ossibus continentur II 
59, & corde in totum corpus distribuitur 
r venas II 137, 138; vena cava ib.; 
ΤῸρ. ) &uri argentique venas II 98, 


venator naturae physicus I 

vendo. quae ex empto aut vendito contra 
fidem flunt. IH 74. 

venena ' poisoning" III 74 (?). 

venenata carne 11 128, sagittis (P) Ib. 

venerationem habet quicquid excellit 1 45. 

venia bona me audies 1 59 Add. 

venio. quodcumque in solum venit, ut dici- 
tur 1 05; ad quem dolor veniat ad eundem 
interitum venire I1I 36, quo omnes duce 
natura venimus I 4 (?). 

venor. ferae confixae venantis sagittis (ve- 
nenatis M88) II 126. 

Venus II 00, 61, (etym.) 1I 60, ΠῚ 62; four of 
the name 111 59. 

venustas 11 69, 145. 

ventre metiri omnia 1 113, 

ventriculum cordis 11 138. 

verbum amoris 1 122 Add. 

vereor quid agat Ino 111 48. 

M See Πλειάδες 11 112.) 

ium II 116. 

posed to species 11 9, to vanitas 1I 

ovem esse sempiternam rerum fu- 
tolarum veritatem 1 40, 55; non opinione 
sed ad veritatem 1 61. 

vero. emphatic (with Pron.) mihi r 17, αἰ 65, 
ille 1 86, 11 97, 111 28, illum 11 4, ego 111 4, 
b, 95; repetam vero I 17, neque I 18, at 11 
10, minime 11 8. 

versantur haec in errore III 25, in incon. 
stantis opiniones I 43; *revolves' 11 


in m 
verias o 


1 . 
versant huc et illuc cogitatione rationem rrt 


INDEX. 


vertex met I1 106, duplici de cardine vertex 
II 105, 

verto. reliqua se in sanguinem vertunt 1I 
137; anno vertente II 53, 

verum (resumptivo after parenthesis) 1 95. 

veacor potionibus rT 50. 

Vesta I1 67, simulacrum Vestae 11 80. 

vestigium nullum cursus inflectat 11 490; Ze- 
nonis vestigiis concludere 111 23. 

vestitus s. riparum viridissimos 11 98, densis- 
simos montium 11 161. 

vestivit Capricornum lumine Titan 11 112, 
oculos membranis natura II 142, vestita 
floribus terra 11 98. 

vetustati mandare 11 151, nihil umquam 
vetustas mentita est II 15. 

vexavit Epicurus Aristotelem 1 78, 93; locus 
& vestris vexatus II 78, 

via progrediens 'methodically* 11 57, 81. 

vicinitatem oris secutae sunt nares 11 141. 

Victoria 1 61, 111 61, 88. 

Victoriolae aureae 111 84. 

videlicet (ironical) 1 22, 69; (- videre licet) 
quid efficiatur (?) r1 147. 

video 'I see your point" 1 90 Add., cf. 11 48; 
dedicatas videmus proxime II 61; viderit 
*it is his look-out' 117, tu videris 1119 
nn.; videor (before Inf. without miA1) 
audisse I 58, dixisse II 117, videre 1 100. 

iget aether II 42. 


villis veatitae animantes r1 121. 

Vincla (constellation) 11 114. 

vinctum juvencum 11 159. 

vindicati in libertatem 1 55. 

vindices facinorum Furiae III 46. 

* vineae regiones terminare II 9. 

vinetum II 167, 111 86, 

vinum tis prodest raro 111 00. 

violentissimae res II 152. 

Virgo (constellation) 11 110. 

viri vocantur I1 9. 

Virtue divine and human, identical in kind 
I 96, 11 39, 79, but differing in degree rI 
83 n.; human virtue derived from God 
II 79, 165, 167. Academic denial: virtue 
eannot be ascribed to God 111 38, it is 
man's own achievement and the proper 
subject of praise III 86, 87. 

virtus (personifled) 11 61, 111 61, 88. 

vis ('quantity ") infinita innumerabilium ato- 
morum 1 δά Add., ibes maximam vim 
serpentium conficiunt I 101, infinitam 
vim marmoris II 98, magnam vim semi- 
num Indus deportat 11 190; vim obtinere 
(pi tw) I 80; vim esse ignem 111 35. 

Periphrastic) reintellegentiae nos- 

trae vim et notionem I 27, vis et natura 

deorum 1122, numen et vis 11 96, 8corpios 

posteriore vi corporis (with his II 


118. 

viscera 'flesh' terrenam ipsam viscerum 
soliditatem 11 18, 159. 

viscus 'birdlime' in sordibus aurium tam- 
quam in visco in à II 144. 

visio (process) eam esse dei visionem ut 
transitione cernatur I 106; (result) flu- 
entium transitio flt visionum I 109. 

visus X visum I 12; humano visu (?) 1 85. 

viticula III 86. 

vitio captum tabernaculum, creatos consules 
I1 1 


1. 
vitu X objurgator 1 6. 
vocebulum. ΝῊ vocabulis esse deos facimus 


247 


quibus nominantur 1 84, cupidinis et 
voluptatis vocabula consecrata sunt 


II 61. 

vocito II 105, 111. 

volatus pi. r1 101, 129. 

volo. (pleonastio) dies deflciat si velim nu- 
merare III 81; (with passive Inf.) con- 
firmari volo 11 93 Add. ('hold?) ita 
vultis nihil esse animale praeter ignem 
III 36, 64; 93; (potential use) velis III 1, 
vellem 1 91, rI1 9; velim nolim I 17; qui 
volt esse quod volt (quotation) 111 66. 

volubilis et rotundus deus 1 18, 11 46. 

volubilitas mundi 11 49. 

volucres angues I 101. 

volumen caeleste Epicuri de regula 1 43. 

voluntarius motus astrorum II 44, natura 
mundi omnes motus habet voluntarios 
II 58, cf. I1 54 n. 

voluptas (personifled) I1 61. 

vomicam aperire III 70. 

vomitione canes se curant r1 126. 

voro X carpo and mando 11 122. 

vota suscipere III 98. 

Votive tableta 111 89. 

vox. vocis genera II 146, culpae paene 
vocem audire 1119]. 

Vulecaniae insulae 111 55. 

Vulcanus t 81, 83 (statue by Alcamenes), 84; 
non idem in Italis, Africa, Hispanis, r11 
54, 55, 50, 62. 

vulnus rei publioae II 8. 

vulpecula 1 88. 


Worlds innumerable acc. to Epicurus 1 53, 
67, 96, 11 94. 


Xenocrates I 34, 72. . 

Xenophanes r 28 4d. p. xiii. . 

Xenophon I 81, (his Memorabilia cited) 11 
τὰ III 27, cf. 11 140, 141, 143. 

Xerxes 1 115. 


Zagreus n. on Tritopstreus III 53. 

Zeno of Citium 1 36, 57, 63, 70, 11 20, 57, 63, 
III 18, 22, 63, 77; vol. I p. xxix foll. 
the Eleatic 111 82. snl 
the Epicurean 1 50, p. xlv, xlvi, li, lii. 
Zoology. Differences in the coverings of ani- 
mais, feathers, scales, prickles, fur; in 
their movements, walking, creeping, 
flying, swimming; in their way of seizing 
and eating their food, sucking, tearing, 
chewing, swallowing; adaptations to 
facilitate the getting of food, trunk of 
elephant, &c.; mode of catching prey, 
remarkable provision in case of spider, 
pinna, fishing frog ; some animala make 
others their purveyors; instincte of 
aquatio birds and reptiles; mutual anti- 
pathies of certain species. Migration of 
cranes. Medicinal remedies first used 
by animals. Weapons: horns, tuaks, 
&c., ink of the sepia, electric shock of 
torpedo, offensive odour of bonasus II 
121—127. Propagation of species, sexual 
desire, development of embryo. provi- 

sion for the young, II 128, 129. 


avi 

Zeugma. neo vero supra terram sed in inti- 
mis ejus tenebris latet utilitas 11 162, 
quae libido, quae avaritia, quod facinus 
ewscipitur 11171. 


Cambribge : 


PRINTED BY C. J. CLAY, M.A. AND SON, 
AT THE UNIVERSITY PRESB. 


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