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Quæst. i. 1, v. 29; de Fin. i. 3, 4; de Off. i. 1; de Div. ii. 1, 2. Div. Leg. lib. iii. sec. 9. See Tusc. Quæst and de Republ. See Fabricius, Bibliothec. Latin.; Olivet, in Cic. opp. omn.; Middleton's Life. Quinct. Inst. x. 7. De Invent. ii. 2 et 3; ad Fam. i. 9. Cf. de part. Orat. with de Invent. Orat. 19. Vossius, de Nat. Rhet. c. xiii.; Fabricius, Bibliothec. Latin.
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.
Epicharmus, apud Cicero, Tusc. 'tis a degree of constancy to which I have experimented, that I can arrive, like those who plunge into dangers, as into the sea, with their eyes shut.
Tusc. 5, 104 eos aliquid esse, also n. on 17 nihil afferunt. So esse aliquis of persons, as in the well-known passage of Iuvenal, 1, 72 aude aliquid brevibus Gyaris et carcere dignum si vis esse aliquis. For the general sense cf. Tusc. 3, 52 est id quidem magnum, sed non sunt in hoc omnia; so De Or. 2, 215; ib. 3, 221; Leg. 2, 24 in quo sunt omnia.
Quibus hostibus? Nempe eis etc.; Tusc. 3, 37 sed traducis cogitationes meas ad voluptates. Quas? Even when relative and antecedent are in the same sentence the preposition is not often repeated; e.g. Fin. 5, 68 eodem in genere quo illa. AN EIS: an always introduces a question which is not independent, but follows upon a previous question either expressed or implied. Here quibus implies omnibusne.
God forbid, says one in Plato, that to philosophise were only to read a great many books, and to learn the arts. "Hanc amplissimam omnium artium bene vivendi disciplinam, vita magis quam literis, persequuti sunt." Cicero, Tusc. One reproaching Diogenes that, being ignorant, he should pretend to philosophy; "I therefore," answered he, "pretend to it with so much the more reason."
Tusc. 1, 74; Rep. 6, 15. The Stoics held the same view about suicide, which they authorized in extreme cases, but much less freely than is commonly supposed; cf. Sen. Ep. 117, 22 nihil mihi videtur turpius quam optare mortem. See Zeller, Stoics, Epicureans, and Sceptics, Ch. 12, C ; cf. also Lecky, Hist. of European Morals, I. p. 228 et seq.
But the language of the prophet in the verse alluded to, does not fall in with such a notion. Cicero speaks contemptuously of such modes of mourning for the dead, calling them varie et detestabilia genera lugendi. Tusc. Quæst. 3. They appeared to have no fixed habitations, for we saw nothing like a town or village in the whole country.
Similar doctrines occur in Plato and the Stoics; cf. Dial. 12, 6, 7. HABEREMUS: imperfect where the English requires the present. A. 287, d; H. 495, V. SOCRATES: in Plato's Phaedo. IMMORTALITATE ANIMORUM: this is commoner than immortalitas animi, for 'the immortality of the soul'; so Lael. 14; Tusc. 1, 80 aeternitas animorum.
That it was the force of countries received the use of it, and the principall defence of equitie and libertie: witnesse the comfortable loves of Hermodius and Aristogiton. Tusc. I returne to my description in a more equitable and equall manner.
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