a-beg-rival | road-yours
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1 V | of the dead? Speech went a-begging, I suppose; nay,(the subjects
2 III| expressing vexation, contempt, or abhorrence, thou hast Satan constantly
3 III| with him while yet thou abhorrest him!~
4 | above
5 II | that His power over us is absolute and entire. There are some
6 I | libraries, fed in Attic academies and porticoes, thou belchest
7 I | which convict thee as an accessory.~
8 VI | Regard with suspicion this accordance in words, while there is
9 | according
10 VI | denote spirits to be held accursed? Why does she make her protestations
11 V | derives its authority. If you acknowledge the authority of the mistress,
12 III| yet, even thou hast some acquaintance with him while yet thou
13 V | speaking in this way has been acquired and confirmed from the opinions
14 II | Blessing" is a most sacred act in our religion and our
15 I | thou belchest wisdom. I address thee simple, rude, uncultured
16 I | error from our creed, or admitting truth into it. But the unbelieving
17 VI | were the objects of thy adoration; the punishments of hell
18 II | the statue of AEsculapius, adorning the brazen image of Juno,
19 IV | lot. Thou canst not but adulate those for whose sake thou
20 V | the victim of the great adversary's machinations, it does
21 II | Standing under the statue of AEsculapius, adorning the brazen image
22 I | Christian; while if, in a mere affectation of judgment and wisdom,
23 II | passion and corruption can be affirmed may also perish, which God
24 II | Mars, Minerva; for thou affirmest Him to be God alone to whom
25 IV | brave men of Greece, who afford us innumerable cases of
26 II | of the soul itself, which affords an answer to these views.
27 | afterwards
28 V | origin, its revelations agree with the knowledge God has
29 VI | regarded among us as so near akin. The soul is not a boon
30 IV | is no need to be in any alarm about death if thou hast
31 I | they press thee, though an alien, to bear witness against
32 IV | lately dead as though he were alive, it occurs at once to say, "
33 IV | wouldst have no fear of it at all--if thou weft not sure that
34 | along
35 | already
36 | always
37 IV | ambitions and with such amazing effort to prepare the things
38 IV | to have these posthumous ambitions and with such amazing effort
39 III| very same we hold to be the angel of evil, the source of error,
40 III| callest the man a daemon who annoys thee with his filthiness,
41 II | itself, which affords an answer to these views. For if either
42 II | is evil." In asserting an antithetic proposition, thou, in a
43 II | and whose anger it is so anxious to avoid? Whence, then,
44 II | In thine own forum thou appealest to a God who is elsewhere;
45 II | thou never thinkest of appealing to any of these deities.
46 V | I don't think they can appear frivolous or feeble to any
47 I | own teachers, otherwise approved and in high renown, whenever
48 I | writers which a Christian approves, that it may be put out
49 IV | take up the other side, and argue on the ground of a joyful
50 I | whenever they touch upon arguments which are used in defence
51 II | the brazen image of Juno, arraying the helmet of Minerva with
52 IV | presumption. But we are not ashamed of ourselves if our presumption
53 I | their truth. Far less do men assent to our writings, to which
54 II | further, "But man is evil." In asserting an antithetic proposition,
55 IV | according to thy deserts art assigned to misery or bliss, in either
56 I | and those who are, have no assurance in regard to their truth.
57 I | formed of numbers, or of atoms; whether thine existence
58 I | trained in libraries, fed in Attic academies and porticoes,
59 V | forebodings is the prophet, the augur in omens, the foreseer of
60 I | from thyself, or from thine author, whoever he may be. Thou
61 I | Christian truth, from their own authorities, of the crime of at once
62 I | on it, if some of their authors have declared that there
63 VI | place, in another invoke the Avenger? Why does she pass judgments
64 V | the subjects being still awanting, without which it cannot
65 IV | the proof that thou art aware of its evil. Thou wouldst
66 IV | the man whose memory comes back on thee with the sting in
67 IV | to thee, in so far as it bears on thy personal well-being,
68 IV | does not tranfser thee into beasts; though more complete than
69 | become
70 | becomes
71 | beginning
72 III| attest that there are such beings, and that they are objects
73 I | academies and porticoes, thou belchest wisdom. I address thee simple,
74 II | belonging to the God of benignity and goodness, "Blessing"
75 I | injustice to us, one is bent on gathering testimonies
76 I | teaching, perverted in its best results, which is believed
77 I | testimony, yea, one which is better known than all literature,
78 | between
79 II | a Christian needs, "God bless thee;" and when thou turnest
80 IV | art assigned to misery or bliss, in either way of it for
81 III| expel them from the men's bodies, we did not also prove their
82 IV | again with that sensitive bodily organization, and there
83 IV | entreatest "repose to his bones and ashes," and thy desire
84 V | into it by God or by His book. Why, then, O man, wilt
85 VI | akin. The soul is not a boon from heaven to Latins and
86 II | but is, so to speak, a borrowed one. Nor is the nature of
87 I | its sin, he is sure to be branded as a Christian. We will
88 IV | and the Reguli, or the brave men of Greece, who afford
89 II | AEsculapius, adorning the brazen image of Juno, arraying
90 III| beginning man was entrapped into breaking the commandment of God.
91 VI | permitted to speak above our breath. Most justly, then, every
92 I | of thee the things thou bringest with thee into man, which
93 II | garland of Ceres on the brow, wrapped in the purple cloak
94 IV | professest to think life a burden, and death a blessing. Thou
95 IV | and folly, and, as it is called, a mere presumption. But
96 II | others to be truly gods, in calling them by their own names
97 II | in freeing Him from the cares of keeping watch, and the
98 I | still greater memory to carry out the research. Indeed,
99 IV | who afford us innumerable cases of death despised for after
100 IV | thee, it would never do to cast reproach upon their lot.
101 II | thine own knowledge, nobody casting scorn upon thee, and no
102 I | himself to reject their ceremonies, or to convicting the world
103 II | even with the garland of Ceres on the brow, wrapped in
104 VI | you will believe yourself. Certainly you value the soul as giving
105 III| descent from him, were made a channel for transmitting his condemnation.
106 V | from the teachings of its chief instructor, thou canst judge
107 VI | like confidence to Nature. Choose the one of these you observe
108 II | those of us who go over to Christ out of fear of a coming
109 III| existence--some disciple of Chrysippus begins to curl the lip.
110 IV | their graves beyond the city gates with food and dainties,
111 IV | fame is with almost every class an inborn thing. I have
112 V | forth, or ear taken in? But, clearly, since the Scriptures of
113 V | so easily suggested, that cling to us so constantly, that
114 II | brow, wrapped in the purple cloak of Saturn, wearing the white
115 IV | opinion on a point the more closely belonging to thee, in so
116 III| entrapped into breaking the commandment of God. And (the man) being
117 II | God sees all," and "I commend thee to God," and "May God
118 IV | into beasts; though more complete than the Platonic, since
119 II | distinctively God, and thou con-fessest that all power belongs to
120 V | speech, what no mind had ever conceived, or tongue put forth, or
121 II | like manner thy very words confess with us that His power over
122 III| Christians, or to whatever sect confesses the Lord, yet, even thou
123 II | very persons elsewhere, confessing that the soul is divine,
124 V | way has been acquired and confirmed from the opinions of published
125 V | soul as the teaching of a congenital nature and the secret deposit
126 IV | yet, because of the name connected with it, it is held to be
127 III| In expressing vexation, contempt, or abhorrence, thou hast
128 I | of our people, who still continued their inquisitive labours
129 IV | thy exit from the body, of continuing still to feel, than of any
130 I | account of things which convict thee as an accessory.~
131 V | when it is so much more copious, and rich, and wise), it
132 III| the source of error, the corrupter of the whole world, by whom
133 | could
134 VI | and various sounds; every country has its own speech, but
135 VI | it will stand before the courts of God, without a word to
136 V | it does not forget its Creator, His goodness and law, and
137 I | ejecting error from our creed, or admitting truth into
138 I | own authorities, of the crime of at once being untrue
139 VI | justly, then, every soul is a culprit as well as a witness: in
140 III| of Chrysippus begins to curl the lip. Yet thy curses
141 III| to curl the lip. Yet thy curses sufficiently attest that
142 IV | How happens it that thou cursest, as one capable of suffering
143 VI | are everywhere, and the cursing of them is everywhere; the
144 IV | not time to speak of the Curtii, and the Reguli, or the
145 III| thou callest the man a daemon who annoys thee with his
146 IV | city gates with food and dainties, thou art wont to present
147 V | are of a somewhat earlier date, as we have shown in its
148 IV | things it can only use after decease? It would care nothing about
149 II | the nature of the God we declare unknown to thee: "God is
150 I | some of their authors have declared that there is one God, and
151 II | expressions such as these thou declarest that there is one who is
152 I | arguments which are used in defence of Christianity. Then the
153 I | rational being, in the highest degree capable of thought and knowledge,--
154 II | appealing to any of these deities. In thine own forum thou
155 IV | nothing dreadful in that which delivers from all that is to be dreaded.
156 I | feels any confidence. I demand of thee the things thou
157 III| when we say that there are demons--as though, in the simple
158 II | the same time, too, thou deniest any others to be truly gods,
159 VI | demons, when she means to denote spirits to be held accursed?
160 II | who, though they do not deny the existence of God, hold
161 VI | practice. It is utter folly--denying a universal nature--to ascribe
162 II | man with his wickedness in departing from a God so good. So,
163 V | congenital nature and the secret deposit of an inborn knowledge,
164 IV | afterwards, but because it deprives us of the good of life;
165 V | nature, from which the soul derives its authority. If you acknowledge
166 III| human race, tainted in their descent from him, were made a channel
167 I | poets are fools, when they describe the gods with human passions
168 IV | judgment, and according to thy deserts art assigned to misery or
169 II | thou plainly usest the designation as one which does not really
170 VI | though Christians she neither desires to see nor hear? Why has
171 II | Him whose favour it is so desirous to possess, and whose anger
172 IV | innumerable cases of death despised for after renown. Who at
173 III| condemnation. Thou seest, then, thy destroyer; and though he is fully
174 VI | know Him: evil spirits were detested by thee, and yet they were
175 VI | proclaimedst God, O soul, but thou didst not seek to know Him: evil
176 VI | you can neither live nor die; on whose account you even
177 VI | words, while there is such difference in practice. It is utter
178 IV | it puts an end to life's discomforts, which are far more numerous,
179 I | than all literature, more discussed than all doctrine, more
180 II | treating with especial disdain those of us who go over
181 III| are objects of thy strong dislike. As what comes to thee as
182 V | themselves came to know, and to disseminate for the use of speech, what
183 IV | thoughts, when thou art at a distance from them. For at their
184 II | that there is one who is distinctively God, and thou con-fessest
185 VI | If your own writings are distrusted, neither God nor Nature
186 I | untrue to themselves and doing injustice to us, one is
187 V | universal, divine as natural. I don't think they can appear
188 | done
189 IV | is a doctrine laid at our door as one of our presumptuous
190 II | divine or God-given, it doubtless knows its giver; and if
191 | down
192 IV | delivers from all that is to be dreaded. If thou shrinkest from
193 IV | sufferings of judgment were due. That Christian view, though
194 II | the helmet of Minerva with dusky figures, thou never thinkest
195 V | or tongue put forth, or ear taken in? But, clearly,
196 I | born one. Yet Christians earnestly press thee for a testimony;
197 IV | hope beyond our term of earthly life; for desire of posthumous
198 VI | her ordinary execrations earthwards? Why does she render service
199 V | things which are now so easily suggested, that cling to
200 IV | art staggering under the effects of wine. But I want thy
201 IV | ambitions and with such amazing effort to prepare the things it
202 I | well-known writings, whether in ejecting error from our creed, or
203 I | seen at once that we have embraced nothing new or monstrous--
204 V | thee. Think of that which enables thee to think; reflect on
205 IV | dead? Who does not give all endeavour to preserve his name by
206 IV | than the Platonic, since it endows thee again with a body;
207 V | originally; and we claim as entirely ours, all you may have taken
208 III| in the beginning man was entrapped into breaking the commandment
209 IV | indebted for favours, thou entreatest "repose to his bones and
210 IV | worthy of honour than the Epicurean, as it preserves thee from
211 I | indeed a mortal thing, as Epicurus alone thinks--in that case
212 I | which is believed in its errors rather than its truth. We
213 II | nor Judge; treating with especial disdain those of us who
214 II | undoubtedly fears Him too, and especially as having been by Him endowed
215 I | whether thou art a divine and eternal substance, as most philosophers
216 V | the foreseer of coming events. Is it a wonderful thing,
217 | everything
218 IV | Thou wouldst never think it evil--thou wouldst have no fear
219 VI | nature--to ascribe this exclusively to our language and the
220 VI | and pronounce her ordinary execrations earthwards? Why does she
221 V | Unquestionably the soul existed before letters, and speech
222 III| did not also prove their existence--some disciple of Chrysippus
223 IV | thyself surer, after thy exit from the body, of continuing
224 IV | say, "He has gone." He is expected to return, then.~
225 III| simple fact that we alone expel them from the men's bodies,
226 III| ascribe to evil spirits. In expressing vexation, contempt, or abhorrence,
227 III| what comes to thee as a fit expression of thy strong hatred of
228 II | and, "If God so will." By expressions such as these thou declarest
229 III| as though, in the simple fact that we alone expel them
230 VI | you observe to be the most faithful friend of truth. If your
231 V | whom it was bestowed? Even fallen as it is, the victim of
232 I | temptation for thee to speak falsely in this case: whether thou
233 IV | for desire of posthumous fame is with almost every class
234 I | reproach. For all are not familiar with their teachings; and
235 I | I call thee not as when, fashioned in schools, trained in libraries,
236 IV | whom thou art indebted for favours, thou entreatest "repose
237 IV | time that natural way of fearing death. It is a poor thing
238 II | knows Him, it undoubtedly fears Him too, and especially
239 IV | from them. For at their feast, where in a sense they are
240 IV | for whose sake thou art feasting it so sumptuously. Dost
241 I | schools, trained in libraries, fed in Attic academies and porticoes,
242 V | can appear frivolous or feeble to any one, if he reflect
243 IV | if there is nothing to be felt. For though it may be said
244 II | in a sort of indirect and figurative way, reproachest man with
245 II | helmet of Minerva with dusky figures, thou never thinkest of
246 III| who annoys thee with his filthiness, or malice, or insolence,
247 V | goodness and law, and the final end both of itself and of
248 III| what comes to thee as a fit expression of thy strong
249 V | come from you, still it has flowed from the first fountainhead
250 V | both of itself and of its foe. Is it singular then, if,
251 IV | be nothing but vanity and folly, and, as it is called, a
252 VI | in practice. It is utter folly--denying a universal nature--
253 IV | beyond the city gates with food and dainties, thou art wont
254 I | Christianity. Then the poets are fools, when they describe the
255 V | reflect on that which in forebodings is the prophet, the augur
256 II | rendered in thy temples to a foreign god. Oh, striking testimony
257 VI | punishments of hell were foreseen by thee, but no care was
258 V | the augur in omens, the foreseer of coming events. Is it
259 V | machinations, it does not forget its Creator, His goodness
260 I | earth; whether thou art formed of numbers, or of atoms;
261 II | these deities. In thine own forum thou appealest to a God
262 IV | in existence, and lookest forward to a day of judgment, and
263 V | has flowed from the first fountainhead originally; and we claim
264 IV | speakest of the dead as free from trouble; thou professest
265 II | think, honouring God in freeing Him from the cares of keeping
266 VI | to be the most faithful friend of truth. If your own writings
267 I | bear witness against thy friends, that they may be put to
268 V | t think they can appear frivolous or feeble to any one, if
269 III| destroyer; and though he is fully known only to Christians,
270 | further
271 IV | terrors are mitigated by a gain that more than outweighs
272 II | is it that, even with the garland of Ceres on the brow, wrapped
273 I | injustice to us, one is bent on gathering testimonies in its favour
274 II | anger. For if God, they say, gets angry, then He is susceptible
275 V | wonderful thing, if, being the gift of God to man, it knows
276 II | it doubtless knows its giver; and if it knows Him, it
277 II | be God alone to whom thou givest no other name than God;
278 IV | literature, or by the simple glory of his virtues, or by the
279 II | disdain those of us who go over to Christ out of fear
280 V | other learned, has come from God--the Teacher of the teacher.
281 II | For if either divine or God-given, it doubtless knows its
282 II | wearing the white robe of the goddess Isis, thou invokest God
283 V | olive tree we have been grafted--are much more ancient than
284 I | God only. Nay, let it be granted that there is nothing in
285 VI | as giving you your true greatness,--that to which you belong;
286 IV | Reguli, or the brave men of Greece, who afford us innumerable
287 VI | to our language and the Greek, which are regarded among
288 VI | from heaven to Latins and Greeks alone. Man is the one name
289 IV | other side, and argue on the ground of a joyful hope beyond
290 V | thou maintain a view so groundless, as that those testimonies
291 I | to which no one comes for guidance unless he is already a Christian.
292 VI | testifies for truth, the guilt of error lies on it; and
293 V | knowledge, will say that the habit and, so to say, the vice
294 VI | taken to avoid them; thou hadst a savour of Christianity,
295 IV | life; yet, on the other hand, as it puts an end to life'
296 V | may have taken from us and handed down. Since it is thus,
297 I | published works we have in our hands of this very sort; works
298 V | your literature, and got hardening of common use?~
299 I | it. But the unbelieving hardness of the human heart leads
300 I | to shame before thee, for hating and mocking us on account
301 III| expression of thy strong hatred of him, thou callest the
302 II | Him too, and especially as having been by Him endowed so amply.
303 I | unbelieving hardness of the human heart leads them to slight even
304 I | that there is nothing in heathen writers which a Christian
305 VI | protestations towards the heavens, and pronounce her ordinary
306 IV | that "the earth may lie heavy on him," and that there
307 VI | adoration; the punishments of hell were foreseen by thee, but
308 II | image of Juno, arraying the helmet of Minerva with dusky figures,
309 | here
310 I | otherwise approved and in high renown, whenever they touch
311 I | a rational being, in the highest degree capable of thought
312 II | judgment, as they think, honouring God in freeing Him from
313 IV | on the ground of a joyful hope beyond our term of earthly
314 V | speech before books, and ideas before the writing of them,
315 II | II.~We give offence by proclaiming
316 III| III.~But when we say that there
317 II | AEsculapius, adorning the brazen image of Juno, arraying the helmet
318 IV | old injury? It is thine imprecation that "the earth may lie
319 IV | to him to whom thou art indebted for favours, thou entreatest "
320 II | proposition, thou, in a sort of indirect and figurative way, reproachest
321 IV | any one to fear what is inevitable. I take up the other side,
322 I | work-shop, wholly. I want thine inexperience, since in thy small experience
323 IV | sting in it of some old injury? It is thine imprecation
324 I | to themselves and doing injustice to us, one is bent on gathering
325 IV | of Greece, who afford us innumerable cases of death despised
326 IV | the soul; for if any one inquires about a person lately dead
327 III| filthiness, or malice, or insolence, or any other vice which
328 V | the teachings of its chief instructor, thou canst judge from that
329 VI | them is everywhere; the invocation of divine judgment is everywhere,
330 VI | in one place, in another invoke the Avenger? Why does she
331 II | of the goddess Isis, thou invokest God as judge? Standing under
332 II | white robe of the goddess Isis, thou invokest God as judge?
333 IV | IV.~Even now, as the matter
334 V | belonging to Christians or to Jews, into whose olive tree we
335 IV | argue on the ground of a joyful hope beyond our term of
336 VI | Avenger? Why does she pass judgments on the dead? What Christian
337 II | adorning the brazen image of Juno, arraying the helmet of
338 II | their own names of Saturn, Jupiter, Mars, Minerva; for thou
339 VI | speak above our breath. Most justly, then, every soul is a culprit
340 II | freeing Him from the cares of keeping watch, and the trouble of
341 IV | In like manner, in thy kindly feeling to him to whom thou
342 I | without reason, when they knock at the gates of truth. He
343 I | continued their inquisitive labours in ancient literature, and
344 IV | resurrection, which is a doctrine laid at our door as one of our
345 VI | this exclusively to our language and the Greek, which are
346 IV | inquires about a person lately dead as though he were alive,
347 VI | not a boon from heaven to Latins and Greeks alone. Man is
348 | latter
349 V | Creator, His goodness and law, and the final end both
350 I | than its truth. We shall lay no stress on it, if some
351 I | masters of this world's learning and wisdom, he has need
352 IV | thing of terror. Let us leave unnoted at this time that
353 I | sagacious man who has gone the length of uttering sentiments that
354 II | openly and with a perfect liberty, such as we do not possess,
355 I | fashioned in schools, trained in libraries, fed in Attic academies
356 VI | truth, the guilt of error lies on it; and on the day of
357 | likely
358 III| Chrysippus begins to curl the lip. Yet thy curses sufficiently
359 V | Since it is thus, it matters little whether the soul's knowledge
360 VI | without which you can neither live nor die; on whose account
361 II | as Sovereign, thou dost look. At the same time, too,
362 IV | remainest in existence, and lookest forward to a day of judgment,
363 IV | cast reproach upon their lot. Thou canst not but adulate
364 V | of the great adversary's machinations, it does not forget its
365 V | one, if he reflect on the majesty of nature, from which the
366 | makes
367 I | and in whatever way, thou makest man a rational being, in
368 III| with his filthiness, or malice, or insolence, or any other
369 I | greater than the whole man--I mean all which is man'
370 | many
371 II | names of Saturn, Jupiter, Mars, Minerva; for thou affirmest
372 I | or the poets, or other masters of this world's learning
373 V | down. Since it is thus, it matters little whether the soul'
374 I | greater than the whole man--I mean all which is man's. Stand
375 VI | speak of demons, when she means to denote spirits to be
376 VI | well as a witness: in the measure that it testifies for truth,
377 V | world--before there was a Mercury, I think, at all. And whence
378 II | truth, which in the very midst of demons obtains a witness
379 V | the use of speech, what no mind had ever conceived, or tongue
380 IV | deserts art assigned to misery or bliss, in either way
381 IV | numerous, death's terrors are mitigated by a gain that more than
382 I | before thee, for hating and mocking us on account of things
383 I | embraced nothing new or monstrous--nothing for which we cannot
384 I | divine, because indeed a mortal thing, as Epicurus alone
385 II | calling them by their own names of Saturn, Jupiter, Mars,
386 VI | name belonging to every nation upon earth: there is one
387 V | instruction coming more naturally from the earlier than the
388 VI | folly--denying a universal nature--to ascribe this exclusively
389 IV | Christian view, though much nobler than the Pythagorean, as
390 II | and the trouble of taking note,--not even regarding Him
391 I | whether thou art formed of numbers, or of atoms; whether thine
392 IV | discomforts, which are far more numerous, death's terrors are mitigated
393 I | I.~IF, with the object of convicting the rivals
394 VI | Choose the one of these you observe to be the most faithful
395 II | Whence comes anger, but from observing what is done? What leads
396 II | the very midst of demons obtains a witness for us Christians!~
397 IV | the loss. And there is no occasion to be troubled about a loss
398 I | ancient literature, and still occupied memory with it, have published
399 IV | though he were alive, it occurs at once to say, "He has
400 II | II.~We give offence by proclaiming that there
401 II | dread of Him whom nothing offends? What is feared but anger?
402 IV | thou art wont to present offerings to thyself rather than to
403 | often
404 II | temples to a foreign god. Oh, striking testimony to truth,
405 IV | the sting in it of some old injury? It is thine imprecation
406 V | Christians or to Jews, into whose olive tree we have been grafted--
407 V | the prophet, the augur in omens, the foreseer of coming
408 II | this to be the truth; for openly and with a perfect liberty,
409 I | whether thou art the very opposite of divine, because indeed
410 IV | with that sensitive bodily organization, and there would be no grounds
411 V | from the first fountainhead originally; and we claim as entirely
412 | otherwise
413 | ourselves
414 V | who does not regard those outbursts of the soul as the teaching
415 IV | by a gain that more than outweighs the loss. And there is no
416 II | What leads to watchful oversight, but judgment in prospect?
417 VI | the Avenger? Why does she pass judgments on the dead? What
418 IV | maintain that after life has passed away thou still remainest
419 I | describe the gods with human passions and stories; then the philosophers
420 II | truth; for openly and with a perfect liberty, such as we do not
421 | perhaps
422 II | can be affirmed may also perish, which God cannot do. But
423 VI | the very things we are not permitted to speak above our breath.
424 II | God who is elsewhere; thou permittest honour to be rendered in
425 VI | Christianity, and withal wert the persecutor of Christians.~
426 I | convicting the rivals and persecutors of Christian truth, from
427 IV | so far as it bears on thy personal well-being, we maintain
428 II | cannot do. But these very persons elsewhere, confessing that
429 I | literature and the teaching, perverted in its best results, which
430 V | himself before the poet and philosopher. Is it then to be believed,
431 VI | the dead? What Christian phrases are those she has got, though
432 IV | though more complete than the Platonic, since it endows thee again
433 IV | among the dead he may "have pleasant rest." If thou hast no power
434 V | and man himself before the poet and philosopher. Is it then
435 IV | refers to thy opinion on a point the more closely belonging
436 V | utterances of the sort we have pointed out came from the lips of
437 I | fed in Attic academies and porticoes, thou belchest wisdom. I
438 VI | there is such difference in practice. It is utter folly--denying
439 V | all. And whence was it, I pray, that letters themselves
440 IV | with such amazing effort to prepare the things it can only use
441 IV | for judgment without the presentation of the very person to whom
442 IV | not give all endeavour to preserve his name by works of literature,
443 IV | than the Epicurean, as it preserves thee from annihilation,--
444 IV | at our door as one of our presumptuous suppositions. But it is
445 II | scorn upon thee, and no one preventing, to exclaim, "God sees all,"
446 II | possess, we hear thee both in private and in public exclaim, "
447 VI | light that is in itself, proclaim the very things we are not
448 VI | without a word to say. Thou proclaimedst God, O soul, but thou didst
449 II | II.~We give offence by proclaiming that there is one God, to
450 IV | free from trouble; thou professest to think life a burden,
451 VI | towards the heavens, and pronounce her ordinary execrations
452 IV | Thy dread of it is the proof that thou art aware of its
453 V | as we have shown in its proper place when proving their
454 V | which in forebodings is the prophet, the augur in omens, the
455 II | asserting an antithetic proposition, thou, in a sort of indirect
456 II | oversight, but judgment in prospect? Whence is judgment, but
457 VI | accursed? Why does she make her protestations towards the heavens, and
458 III| bodies, we did not also prove their existence--some disciple
459 V | in its proper place when proving their trustworthiness);
460 V | before literature and its publication no utterances of the sort
461 I | doctrine, more public than all publications, greater than the whole
462 IV | he has been given over to punishment and condemnation. But at
463 VI | objects of thy adoration; the punishments of hell were foreseen by
464 II | the brow, wrapped in the purple cloak of Saturn, wearing
465 IV | on the other hand, as it puts an end to life's discomforts,
466 IV | though much nobler than the Pythagorean, as it does not tranfser
467 VI | you, and put her to the question. Why does she worship another?
468 IV | future, if the future were quite unknown to it. But perhaps
469 III| his sin, the entire human race, tainted in their descent
470 IV | it has been sweet, at any rate there is no need to be in
471 I | whatever way, thou makest man a rational being, in the highest degree
472 II | life, thou too sayest as readily as a Christian needs, "God
473 II | alone? So thou art always ready, O soul, from thine own
474 II | designation as one which does not really belong to them, but is,
475 IV | trouble "to his ashes in the realm of the dead." In like manner,
476 I | philosophers are without reason, when they knock at the
477 I | truth. He will thus far be reckoned a wise and sagacious man
478 IV | sense they are present and recline along with thee, it would
479 IV | Even now, as the matter refers to thy opinion on a point
480 VI | and the Greek, which are regarded among us as so near akin.
481 II | of taking note,--not even regarding Him as capable of anger.
482 IV | speak of the Curtii, and the Reguli, or the brave men of Greece,
483 I | wisdom, he sets himself to reject their ceremonies, or to
484 I | sort; works in which they relate and attest the nature and
485 IV | by so great a blessing as relief from every trouble. There
486 II | a most sacred act in our religion and our life, thou too sayest
487 IV | has passed away thou still remainest in existence, and lookest
488 IV | after death, if no feeling remains,--if, in a word, severance
489 IV | desire that he may be often remembered when he is dead? Who does
490 VI | earthwards? Why does she render service in one place, in
491 II | permittest honour to be rendered in thy temples to a foreign
492 II | thee to God," and "May God repay," and "God shall judge between
493 II | indirect and figurative way, reproachest man with his wickedness
494 I | memory to carry out the research. Indeed, some of our people,
495 I | teaching, perverted in its best results, which is believed in its
496 IV | feel, than of any future resurrection, which is a doctrine laid
497 IV | dead as in repose, when, returning to their graves beyond the
498 V | divine in its origin, its revelations agree with the knowledge
499 V | so much more copious, and rich, and wise), it could not
500 I | object of convicting the rivals and persecutors of Christian
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