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a ball, and they sancied that the heaven revolves in accordancomith tho motion os ths heavenly bodies; and thus that thostars and sis, When they have set, is the very rapidi os themotion of tho morid aro borno bach to the east. Thereiam they both constructed braeten orbs, as though after tho figureos ius Worid, and engraved Mon them certain monstrous images, which they said mere constellations. It tollowed, thereiare, iram this rotundity of the heaven, that tho earin Wasenclosed in the midst os ita curved surtace. But is this .eroso, the earth also itself must be like a globe; for that could not
that which mas mund. But ii tho earin also mero mund, it must necessarily happen that it should present the samo ainpearance to ali paris of the heaven; that is, stat it should ratio alost mountains, extend plains, and havo levet seas. And is this mero so, that last consequence also follo ed, stat theremould bo no part of the earth uninhabited by men and thoother animais. Thus the rotundi of the earis letas, in addition, to the invention of thoso suspended antipodes. But ii you inquiro iram inoso Who defend theso marvellous
land ono vain thing by another; but that I somelimes imagino that thoy either discuss philosophy for tho salis of a jest, orpurposely and HOWingly undertas to defend salsehooda, asit in exercise or display their talenta on falso subjecis. But Iahould bo able to prove is many arguments that it is impo sibis for tho heaven to bo lower than the earth, Wero it notthat this book must noW bo concluded, and that somo thingastili remain, Whicli are more necessary for the present Worh. d since it is not tho Work of a single book in run over insereors of each individualin let it bo sussicient in have enum rated a iam hom Which the nature of tho others may bo
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They attempted, indesd, in do that which truth required; but they Were unable in proceed beyond Words. First, because instruction in many aris is necessary for an application to philosophy. Common learning must be acquired on account of practice in reading, because in m meat a varie of subjecta itis impossibio that ali things should bo learned by hearing, orretained in the memory. No litile attention also must be given
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must there bo ignorance of rhetoric, that you may be abis in ulter and express the things Which you havo learned. Ge metry also, and musio, and astrono , ars necessary, bem etheso aris have somo connection With philosophy; and the wholo of theso subjecta cannot bs learned by Women, Who mustiearn mithin tho years of their maturity tho duum Which ars heroaster about to bo os servico in them for domestic uses; noris servanta, Who must live in service during thom years e m
averso fram tho multitude. But yet Epicurus mill receive thoignorant. HOW, then, Will they underetand thom things Whicham sald respecting the fidit principies of things, the perplexities and intricacies of Which are Marceb attained to by men oscultivaled minds Theroforo, in subjecis Whicli aro involved in obscurity, and confused by a vinely of intellecis, and set in by tho studiod language of eloquent mon, What place is them for tho unshiusul and ignorant Lasib, they neVer taught any Women to
3 Themisto is mid to havo been tho viso of Leontius; Epicurus is ra- p ted to havo metuen in heri Themistoclea, tho aister os Pythagorea, is montioned M a aιudent of philosophy; besides many other momen indifferent Mes. Plato dodieatin to Phaedo his treatim on ine immortality ot tho fovi: Moording to other accounts, Phaedo Was ranaomed is Crito or Alcibiades M the suggestion of Socrates.
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mei ed gold as though in ransom tho corpse of Hector, or tohave insisted upon tho payment of more money than the fellerdemanded. mreover, they tauot none of tho barbarians, with the singio exception of Anacharsis tho Scythian, Who
γΤhat, therelare, Which they perceived is bo justly required by
the demanda os nature, but Whicli they mero themselves unabloto perlom, and sam that the philosophers could not effeci, is accomptished only is divino instruction; for that only is mis-dom. Doubuess they were abis to persuade any ono Who donot even persuade themselves os anything; or they Wili crustithe destres, moderato tho anger, and restrain the lusis of anyone, When they themselves both yield to vices, and achnowledgo that they are ove o ered by nature. But Wha influenco is exerted on tho fouis of men by the precepta os God, because of their simplici and truth, is stlown by datly prooss. Give me a man who is passionale, scurrilous, and unrestrained; With a Very te Wotas of God,
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studies. These resulta ars accomptished gratuitοusly, easib, and quichly, ii only the eam ars open and tho breast thirsis formisdom. Let no one fear: κε do not seli Water, nor offer the sun for a re ard. The fountain os God, most abundant indmost fuit, is open to ait; and this heavenly light rises for ali, as many as have ves. Did any of the philosophors effect thesethings, or is he able to effect them is he wishes ' For thoughthoy spend their lives in the study Oi philosophy, they am
ilioso precepis have no Weight, because they ars human, andare Without a greater, that is, that divine authority. No onetherofore belloes them, becauso tho hearer imagines himself tobe a man, iust as hs is, Who enjoins them. Moreover, thero isno certainty With them, nothing Which proceeds Irom knowledge. But since ait things are dono by conjecture, and many differing and various things ars brought forWard, it is the partos a most Dolisti man in be Willing to obey their precepta, sinesit is doubtod whether they ars true or salso; and thereiore no
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because a man who is devoted in Heasum took upon himselfilio character os a man os fortitude, and that to an immoderato degres; for it is impossibis that any ono aliould esteem tortures of the body as pleas es, sines it is sussicient for disclia ingine ossico os virtus that ono sustains and endures them. What
mill die under the tortures. Is it is on account of the recolle
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under tortures; but When lis suffers torturo on account of hisiaith, on account of justice, or on account of God, that endu ance of pain Will render him most happy. For it is God Hone Who can honour virtve, tho reward of whieli is immortali Hone. And they who do not seeh this, nor possess religion,
With whicli eternat lite is connected, assuredly do not kno thepoWer of Viriue, the re ard of Wbicli they ars ignorant; nor looktoWards heaven, as they themselves imagine that they do, Whenthey inquire into subjecta which do not admit os investigation,
since there is no other cause sor loohing to ards heaven, unlessit bo sither to undertas religion, or to bolisve that onca foviis immortal. For is any ono underetanda that God is to bo
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Whom the morid mas made, or mishing to persuade men that nothing Was complered by divine intelligenes, said that nature mas the mother of ali things, as though they should say that allthings mere produced of their om accord: by whicli mord theyaltogether confera their οὐ ignorance. For nature, apari immdivine providencs and poWer, is absolutely nothing. But is they cali God nature, What perverseness is it, to uso the nameos naturo rather than os God i But is nature is tho plan, ornecessit' or condition os birth, it is not by itasti eapabis offensation; but there must necessarily be a divine mind, Whichis ita forosight furnishes the beginning of their existence toail things. or is naturo is heaven and earth, and everything
boast that they are every moment car ing on a contest for tissand death mith fortuno. NoW, as many as havs consoled any persona on account of tho death and removat os frienda, havo consured the name os fortune With tho most severe accusations;
nor is there any disputation of theirs on the subject of Viriue, in Which fortuno is not harassed. M. Tullius, in his Consolation, says that he has alWays fought against fortuno, and that shomas alWays overpo ered by him When ho had vallantly beaten
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goras pronounces that ali inings aro overapread missi darisess. Empedocles complains that the paths os the senses are narro ,
as though sor his reflections he had need os a chariot and Aurhorses. Democritus sus that tho truth lies sunk in a Wolt sodeep that it has no botrum; laolishly, indeed, as he sus otherthings. For the truth is not, as it Were, sunk in a Weli to whichit mas permitted him to descend, or even to tali, but, as it Were, placed on the highest top ot a tosty mountain, or in heaven, Whicli is most true. For What reason is there Why he should saythat it is avnk below raster than that it is ressed alost unlessis chance hs preferred to place tho mind also in the feet, or intho bottom of tho hesis, rather than in the breast or in tha head. So widely removed wero they from tho truth itself, that even tha postum of their own body did not admonisii them, thattho truth must bs fought for by them in the highest place. From this despiar aroso that confession of Socrates, in Whichiis said that ho know nothing but this one thing alone, that he know nothing. From this floWed the system of the Academnis that is to bo ealled a system in Which ignoranco is both learniand tau t. But not even those Who claimed for themselves knowledga mero ablo consistently to defend that very thingwhich they thought that they knem For since they mero notin agreementy with one another, through their ignorauco os divine things they were so inconsistent and uncertain, and ostenasserting things contrary to one another, that you are unablo in determino and decide What stela meaning Was. Why thereiore
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sophy Was perfected by their talenis; but that he sam, becausea great addition had been mado in a seW years, stat philosophyWould bo complete in a shori time. What, then, Was that timo ' In What manner, When, or by Whom, Was philosophy completedi For that whicli ho said, that they Wore most Molisti in supposing that philosophy Was made perfect by their talenis, is trus; but ho did not ovon himself speah mith suffcient di cretion, Who thought stat it had either been bemn is insancients, or increased by those Who mero more recent, or that itmould shortly be brought to perfection by thom os later times. For that cati never bo investigated which is not Quot by iis
CHAP. XXIX.- fortune again, and virtve.
nature, somelimes fortune, becauso ho bringa abou ' saystho samo Cicero, many things unexpected by us, on account of our Want of intelligenco and our ignoranco ot causes. Since, theretare, they are ignorant of the causes on account