Book, Chapter

  1    I, 6 |          make everything uncertain, says that there were five Mercuries;
  2    I, 6 |           enumerated four in order, says that the fifth was he by
  3    I, 6 |      speaking of the Quindecemviri, says that the Sibylline books
  4    I, 6 |           as though Siobule. But he says that the Sibyls were ten
  5    I, 6 |      speaking of the Quindecemviri, says that, after the rebuilding
  6    I, 8 |          since the Erythraean Sibyl says: "It is impossible for a
  7    I, 9 |             so great, as the orator says, which cannot be weakened
  8    I, 10|         concerning illustrious men, says that he was born of uncertain
  9    I, 10|             the art of medicine. He says, moreover, that he was a
 10    I, 10|            at Epidaurus. Tully also says that he was buried at Cynosurae.
 11    I, 11|            be believed, as the poet says, to be the author of men
 12    I, 11|           on Mount Olympus, when it says: "At that time Jupiter spent
 13    I, 11|           relates that Aglaosthenes says that when he was setting
 14    I, 12|             the Gods. They held, he says, that the highest and ethereal
 15    I, 12|             upon. Ovid in the Fasti says: "Nor do you esteem Vesta
 16    I, 13|               And also our own Maro says:--~"This life the golden
 17    I, 13|            translation of Euhemerus says that Saturn was not the
 18    I, 13|        Uranus. In the beginning, he says, Coelus first had the supreme
 19    I, 15| superstition. "Since, in truth,"~he says, "we see many men and women
 20    I, 15|            should I mention what he says in his books concerning
 21    I, 15|      greater gods; and therefore he says that this opinion is widely
 22    I, 15|             same manner in which he says that he will consecrate
 23    I, 16|        superstitions," as Lucretius says; and be indeed was unable
 24    I, 16|          the authority of Ovid, who says, "The multitude of gods
 25    I, 17|      religions. Do you see then, he says, how an argument has been
 26    I, 17|            in the same work. For he says that he can more easily
 27    I, 20|          rites of this kind. Cicero says that Greece undertook a
 28    I, 21|         offerings, as the same poet says: "Then also a virgin is
 29    I, 21|       frantic. Quintilian therefore says excellently in his Fanatic: "
 30    I, 21|           into joy. Therefore Lucan says, "And Osiris never sufficiently
 31    I, 22|           his commentary on Pindar, says that Melisseus, king of
 32    I, 22|            with honey. Moreover, he says that Melissa was appointed
 33    I, 22|          also himself, as Euhemerus says, the time is still agreed
 34    I, 23|     Autolycus respecting the times, says that Thallus relates in
 35   II, 2 |          Seneca, therefore, rightly says in his moral treatises:
 36   II, 3 |           of earthly things; for he says:--~"And they abase their
 37   II, 4 |             old men. We are not (he says) boys twice, as is commonly
 38   II, 5 |            before: "It remains," he says, "that the motion of the
 39   II, 5 |           those who know it! If, he says, the motions of the stars
 40   II, 9 |              It is not probable, he says, that matter was made by
 41   II, 9 |              But it is probable, he says, that matter has, and always
 42   II, 9 |      intelligent of all the Stoics, says better, who saw "that nature
 43   II, 9 |         else but God." Therefore he says, "Shall we not praise God,
 44   II, 9 |    comparison. "As the builder," he says, "when he is about to erect
 45   II, 9 |         absurd. "But if matter," he says, "was not made by God, the
 46   II, 9 |             was made. If matter, he says, was not made by God, the
 47   II, 9 |            mind, because, as Hermes says, the mortal cannot draw
 48   II, 11|           the earth. Finally, Plato says that the human form was
 49   II, 11|              as does the Sibyl, who says,--~"Thou art my image, O
 50   II, 11|             by Hermes, who not only says that man was made by God,
 51   II, 12|          respecting~which Lucretius says,--~"Wombs grew attached
 52   II, 12|            be no method. For he who says that all things are produced
 53   II, 13|         dissolute man, Sallust, who says: "But all our power consists
 54   II, 13|          Erythraean Sibyl, when she says: "But they who honour the
 55   II, 13|            a thousand years. For he says that among the Egyptians
 56   II, 16|            The only protection," he says, "is piety, for over a pious
 57  III, 8 |       productive of pleasure. True, says the filthy dog, or the swine
 58  III, 8 |          virtue. The chief good, he says, is to live in accordance
 59  III, 8 |       headlong into vices? Or if he says that the nature of brutes
 60  III, 8 |           man is born to virtue, he says something to the purpose;
 61  III, 10|          many kinds of animals," he says, "there is none except man
 62  III, 12|      subject of premature death, he says: "Virtue is the only thing
 63  III, 13|             thou guide of life," he says; "O thou investigator of
 64  III, 14|    disparaged it. "Can any one," he says, "dare to censure the parent
 65  III, 15|           same thing? "How few," he says, "of philosophers are found
 66  III, 15|          also, in his Exhortations, says: "Many of the philosophers
 67  III, 15|           with honour." Seneca also says: "The wise man will even
 68  III, 15|            sake of action." Then he says shortly afterwards: "All
 69  III, 16|       indeed testified. "Truly," he says, "all their disputation,
 70  III, 16|       origin are apparent. When, he says, did philosophers begin
 71  III, 16|             lie hid? Lucretius also says:--~"Then, too, this nature
 72  III, 16|           native words."~And Seneca says: "There are not yet a thousand
 73  III, 16|          ridicule of which, Persius says:--~"When wisdom came to
 74  III, 17|        Lucretius complains, when he says respecting the god:--~"Then
 75  III, 17|           the saying of Cicero, who says that the flame came from
 76  III, 17|           order and arrangement? He says: There is no arrangement,
 77  III, 17|            system of providence, he says, contrived nothing in the
 78  III, 17|            leaves? These things, he says, are not always done for
 79  III, 17|          about? There is no need he says, of supposing a providence;
 80  III, 17|       distinguish them? Because, he says, they have neither any colour,
 81  III, 17|              They meet together, he says, in varied order and position
 82  III, 17|        variety of forms. And so, he says, have these first principles;
 83  III, 17|             pain is not an evil. He says it is the greatest of all
 84  III, 17|        souls do not perish? But, he says, souls do perish; for that
 85  III, 17|          same things which Epicurus says: that the gods take no notice;
 86  III, 19|             those same wise men, he says, did not judge that the
 87  III, 19|           Cicero in his Consolation says: "Not to be born is by far
 88  III, 20|      buffoon (as Zeno the Epicurean says), senseless, abandoned,
 89  III, 21|            condition. Therefore (he says) they must have nothing
 90  III, 21|             him? Marriages also, be says, ought to be in common;
 91  III, 21|             taken away. But he also says that states would be prosperous,
 92  III, 23|       senses, or deranged. Away, he says, ye evil desires, into the
 93  III, 23|            earth below this. Seneca says that there was one among
 94  III, 25|         attain to it. "Philosophy," says Cicero, "is contented with
 95  III, 25|           And on this account Tully says that philosophy is averse
 96  III, 27|          strongly. The wise man, he says, is always happy; and even
 97  III, 28|        Tullius, in his Consolation, says that he has always fought
 98  III, 28|             by fortune. I yield, he says, and raise my hand. What
 99  III, 28|    prostrate? He acts foolishly, he says; but it is one who professes
100  III, 28|             four horses. Democritus says that the truth lies sunk
101  III, 28|            foolishly, indeed, as he says other things. For the truth
102  III, 28|             and presses? Aristotle, says Cicero, accusing the ancient
103  III, 29|           because he brings about," says the same Cicero, "many things
104  III, 29|         life drawn from philosophy, says, "Who can be ignorant that
105  III, 29|        rocks." First of all, he who says that nothing can be known,
106  III, 29|           altogether false. Who, he says, knows not? I indeed know
107  III, 29|            to prove. Lastly, he who says that the assent must be
108  III, 29|   omnipotent; and the historian who says, But assuredly fortune bears
109  III, 29|           blindness, and, as Cicero says, ignorance of facts and
110   IV, 4 |          Supreme God (as Plato, who says that there is one God, Creator
111   IV, 8 |           the same opinion, when he says that He was "His own father,"
112   IV, 8 |            world were made. "I," He says, "came forth out of the
113   IV, 10|          truly be said (as the poet says), that "the wave, closing
114   IV, 11|            For the prophet Jeremiah says: "I~sent to you my servants
115   IV, 11|            in the seventeenth Psalm says: "Thou wilt make me the
116   IV, 11|          understood." Jeremiah also says, in like manner: "The turtle
117   IV, 12|          mortal flesh. Whence David says in the eighty-fourth Psalm, "
118   IV, 12|            in few words. Behold, he says, one like the Son of man
119   IV, 12|            shown by Isaiah, when he says: "Thus saith the Lord God
120   IV, 13|          the case; as that which he says, that He was wise. What
121   IV, 13|            to assent to us, when he says the same things in which
122   IV, 13|           had extorted from him. He says, therefore, that He did
123   IV, 14|        everlasting dominion. If, He~says, Thou wilt walk in my ways,
124   IV, 15|            And again another, which says:--~"He shall walk on the
125   IV, 15|        Lastly, the Erythraean Sibyl says that it would come to pass
126   IV, 16|          they were about to commit, says, "Blessed is the man who
127   IV, 17|             it." Also Moses himself says: "In the last days the Lord
128   IV, 18|          points out their deed, and says: "In His humiliation His
129   IV, 19|     foretold by the prophets. David says, in the fifteenth Psalm: "
130   IV, 20|            Also in another place he says in like manner: "I have
131   IV, 20|          impious. Mine heritage, he says, is become unto me as a
132   IV, 20|             Sibyl declares when she says:--~"The divine race of the
133   IV, 28|            explained this name, who says that He loosens the knots
134   IV, 28|        religious. From which Virgil says:--~"Superstition vain, and
135    V, 1 |     recourse to violence"~as Ennius says; and because they eagerly
136    V, 2 |     unskilled and unlearned. For he says that some of them made gain
137    V, 3 |        truth. I do not say this, he says, that Apollonius was not
138    V, 4 |          Demetrianus (as he himself says) railing at and clamouring
139    V, 5 |           lands;"~but not as Cicero says,~"And settled, in the kingdom
140    V, 7 |                For what virtue," he says, "would there be in innocence,
141    V, 8 |             subject of the laws, he says: "As the world, with all
142    V, 9 |        produce hatred,"~as the poet says, as though inspired by the
143    V, 12|        against justice: "I ask," he says, "if there should be two
144    V, 12|          impious. For as to what he says, that no one is so infatuated
145    V, 12|            their riches, as Plautus says, the wise their wisdom:
146    V, 14|         rave in his lyrics, when he says,~"Not the rage of the million
147    V, 14|         with inconsistency, rightly says the highest virtue appears
148    V, 17|    particulars. "If a good man," he says, "has a runaway slave, or
149    V, 18|             folly. The just man, he says, if he does not take away
150    V, 18|          innocence. It is folly, he says, to spare the life of another
151    V, 19|       defender of justice, Laelius, says in Cicero: "Virtue altogether
152    V, 19|             it delights itself," he says, "by many comforts, and
153    V, 21|         holiness to the sacrifices, says, "Let them put on piety,
154    V, 23|       divine inspiration. "God," he says, "regards men as His children,
155   VI, 2 |             smoke, but (as the poet says) clear and bright; I mean
156   VI, 2 |                With what bribe," he says, "dost thou win the ears
157   VI, 2 |             a breast, as he himself says, which is generous with
158   VI, 2 |           philosophy to all things, says that he would rather have
159   VI, 5 |         opening to us the truth. He says that it is virtue to know
160   VI, 6 |             testified. "But we," he says, "are not in possession
161   VI, 6 |           in philosophers "Nor," he says, "when Fabricius or Aristides
162   VI, 9 |              or, as the philosopher says, of their own accord, which
163   VI, 10|      Lucretius does not err when he says: "In short, we are all sprung
164   VI, 11|            of Cicero is true, which says that man, while he is obedient
165   VI, 11|          towards many." And he also says shortly afterwards: "But
166   VI, 11|           is nothing, as the orator says, made by the work of man'
167   VI, 12|             it to advantage. Cicero says: "Hospitality was rightly
168   VI, 12|            he hoped from it. For he says that he who does that will
169   VI, 12|             by his own. For he also says, that the more any one refers
170   VI, 12|           he is a good man. He also says, that it is not the part
171   VI, 12|            And this liberality," he says, "is serviceable even to
172   VI, 12|         sins. If you shall hear, He says, the prayers of your suppliant,
173   VI, 17|             of Cicero: "No one," he says, "can be just who fears
174   VI, 17|          want." Also of Seneca, who says, in his books of moral philosophy: "
175   VI, 18|          never of a bad man. Cicero says in those same books respecting
176   VI, 18|            as he himself most truly says, is not in accordance with
177   VI, 18|              I entertain hopes," he says, "O Caesar, who art accustomed
178   VI, 20|            a domestic enemy. Cicero says, in the Cato Major: "In
179   VI, 24|           sentiment: "There is," he says," some great deity, and
180   VI, 24|        approve ourselves to him, he says. A speech truly heavenly,
181   VI, 24|         entire man. The same writer says, in the first book of the
182   VI, 24|               Let him remember," he says, "that he has God as a witness,
183   VI, 24|           the just and good man, he says: "Therefore such a man will
184   VI, 24|             and, as the same writer says, "let us always so live
185   VI, 25|          sacrifice itself. "Ivory," says Plato, "is not a pure offering
186   VI, 25|             discussing the Laws, he says: "But of all things which
187  VII, 1 |           as the illustrious orator says. But we have not only laid
188  VII, 1 |   incitements of lusts, as the poet says,~"Rush into madness and
189  VII, 2 |           mire, as the comic writer says, since their conclusion
190  VII, 2 |             cause were still alive, says: Which is better is known
191  VII, 3 |       cannot be touched. But he who says that it was not made for
192  VII, 3 |          has no argument. For if he says that the Creator contrived
193  VII, 4 |           especially to Cicero, who says: "Why should God, when He
194  VII, 5 |             is there to God in man, says Epicurus, that He should
195  VII, 5 |           Himself. "What, then," he says, "does the worship paid
196  VII, 8 |          God may see." And again he says in another place: "Since
197  VII, 10|          death. "A man will go," he says, "with confident spirit,
198  VII, 10|         himself, as the same writer says, with vices and crimes,
199  VII, 11|             perishable. For Tullius says that there is nothing which
200  VII, 12|           his third book. Since, he says, the soul is born together
201  VII, 12|           its origin is eternal. He says, since the understanding
202  VII, 12|          confined? But the soul, be says, is also subject to pain
203  VII, 12|            is eternal. The soul, he says, is sensible even of disease
204  VII, 12|            covering. As the eye, he says, when torn out and separated
205  VII, 12|           more empty argument which says that the soul appears to
206  VII, 12|          life. For as to that which says,~"But if our mind were immortal,
207  VII, 14|           as the prophet shows, who says "In Thy sight, O Lord, a
208  VII, 18|         iniquity of this last time, says that the pious and faithful,
209  VII, 20|          body, is, as the same poet says, such as~"No vision of the
210  VII, 22|          mere opinion, as Maro, who says,~"What ear has beard let
211  VII, 22|        upper regions; whence Virgil says:--~"O Father l and can thought
212  VII, 22|             the nature of the soul, says that it may be known from
213  VII, 23|          from Euphorbus. Chrysippus says better, whom Cicero speaks
214  VII, 24|             the Sibyl testifies and says:--~"For then there shall
215  VII, 24|        marks out this city when she says:--~"And the city which God
216  VII, 27|        since He alone, as Lucretius says, "Cleansed men's breasts