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But since such is our fate, that we can no longer fight side by side as friends, let us at least act as generous enemies. You cannot have forgotten, 'O gran bonta dei caralieri antiqui! Erano nemici, eran' de fede diversa'

If that is all that is wanted, the title De Regulis Juris Antiqui can be read in an hour. I assume that, if it is well to study the Roman Law, it is well to study it as a working system. That means mastering a set of technicalities more difficult and less understood than our own, and studying another course of history by which even more than our own the Roman law must explained.

Henceforward also we are to have law based on old customs and theology, not on practical convenience or scientific reasoning. I. Corpus Iuris Germanici Antiqui: edidit Ferd. Walter. Berolini impensis G. Reimeri, 1824. 3 vols. II. C. Iulii Caesaris Commentarii de Bello Gallico: recognovit Geo. Long. Novi Eboraci apud Harperos Fratres. 1883

He added further, "I know thoroughly to what extent, and for what qualities, we ought to estimate the good poet, since I perfectly well remember those verses of Ovid, wherein he says: "'Cura ducum fuerunt olim regumque poetæ, Præmiaque antiqui magna tulere chori. Sanctaque majestas, et erat venerabile nomen Vatibus; et largæ sæpe dabantur opes.

does not say "liberûm" as many of us do say in such an expression as cupidos liberûm, or in liberûm loco, but, as these men approve, "Neque tuum unquam in gremium extollas liberorum ex te genus." And again he says, "Namque aesculapi liberorum...." And another of these poets says in his Chryses, not only "Cives, antiqui amici majorum meûm,"

AUDIREM: for audire = legendo cognoscere see n. on 20. VELLEM: sc. si possem. DISCEBANT ... ANTIQUI: doubts have been felt as to the genuineness of the clause. In Tusc. 4, 3 a passage of Cato is quoted which refers to the use of the tibia among the ancient Romans; immediately afterwards the antiquity of practice on the fides at Rome is mentioned, though not expressly on Cato's authority.

But seeing their great doctor Aristotle himself confesseth, "quod omnes antiqui decreverunt quasi quodam return principium, ipsumque infinitum" "That all the ancient decree a kind of beginning, and the same to be infinite"; and a little after, more largely and plainly, "Principium eius est nullum, sed ipsum omnium cernitur esse principium, ac omnia complecti ac regere", it is strange that this philosopher, with his followers, should rather make choice out of falsehood, to conclude falsely, than out of truth, to resolve truly.