Vol. I., a detailed account of the music of the Spheres, in the Appendix.)

(39) P.23.1.20. Numerum seems to mean, harmonical conformity. If we ask for definite ideas, in respect to such philosophy as that of Pythagoras and his followers, with regard to this point, we may ask in vain. The general idea of this numerical conformity seems to have been, a kind of harmonizing anima mundi, diffused through all its parts; and of course existing in human beings. To explain it, Pythagoras compared it to music, and to the harmony (as he named it) of even numbers.

(40) P. 23. l. 22. Ejus doctor, i. e. the teacher of Xenocrates.--Cujus... in arce, whose ruling part, i. e. reason he placed in the head, as in a kind of citadel.Et duas partes...locavit, and two parts he made subordinate, viz. irascibility and desire, which he located in their appropriate places, irascibility in the breast, and desire under the region of the heart. For suis, Ernesti and others read disclusit; with Rath and some of the Mss., I prefer suis.

(41) P. 23. 1. 28. Dicaearchus, of Messene in the province of Messenia, belonging to the south-western part of the Peloponnesus, was famous for his knowledge of philosophy, history, and mathematics. There are no remains of his works, at present.— Quem...exponit, which, being pronounced at Corinth, he has published in three books.-Duobus, in the other two books.-Disserentem, who maintains.Frustra que.... appellari, and that without any reason, animals are also called ANIMATED BEINGS.-Neque, i. e. he also maintains, that neither etc.-Animum vel animam, i. e. neither a rational soul, nor an animating principle.--Quippe ... quidquam, because

there is no such [anima], nor any thing whatever, unless etc.-Ita figuratum, etc., so formed, that by the tempering of nature it lives and thinks.

(42) P. 24. l. 13. Quatuor illa genera principiorum, those four kinds of elements, i. e. the well known four, viz. water, earth, fire, and air.—Cum ....complexus, when.... he had comprised or represented.-- Et tam multa alia, and also many other things, viz., meminisse, etc.— Evdɛhézɛiav, (so, on the whole, I think, with Rath, it should be written, and not as Ernesti writes it, evτehézɛa), means perennity, continued existence in the same state. Εντελέχεια means activity, action itself, or actual being. Neither the one nor the other of these Greek words seem fully to correspond with Cicero's explanation. On the whole, however, his emphasis seems to lie upon continuatam and perennem, rather than on motionem; which would favour the reading ἐνδελέχειαν.

§ 9.

(43) P. 24. 1. 24. Nisi....sententiae, unless, perchance, some have escaped me, these are nearly the [various] opinions respecting the soul. After fere, the common editions insert omnium; but the leading Mss. omit it; and so Rath.

(44) P. 24. 1. 25. Democritus, of Abdera in Thrace, at the head of the Aegean Sea; a disciple of Leucippus of the same place; born B. C. 500; called ПέvTalos, because of his skill in logic, physics, ethics, mathematics, and music. The atomic philosophy seems to have taken its rise from him. Cicero seems hardly to represent his principles with fairness here; for he did not maintain the fortuitous concourse of atoms, but that their movements were

necessary, and yet that they were directed by the laws of the highest reason. See Rixner, Gesch.

der Philos. I. p. 128.

(45) P. 24. l. 26. Levibus... corpusculis, smooth and round particles or atoms.-Apud istos, i. e. among philosophers of that class.-Confundere, to mix them together, to unite them.-Ut... disserantur, although those matters, viz. respecting the constituent elements of the soul, be not discussed.-Nisi hac... hoc, unless this question [respecting the essence] of the soul be solved, now, if you think proper, [we will discuss] this.-Illud aliâs, otherwise [we will discuss] that.-Efficiet enim ratio, for reason will make it out.

(46) P. 25. l. 15. Si anima est, if it is air, breath.— His sententiis omnibus, according to all these opinions. -Sensus, sensation.-Non sentientis ... intersit, but to one destitute of all sensation, there is nothing which can be of any consequence.

(47) P.25.131. Num etc., i. e. can we defend the immortality of the soul more eloquently than Plato has done?

Sed nescio quo modo, etc.; a remarkable and very affecting concession of an anxious and inquiring mind. All the arguments which a Plato and a Socrates had produced, could operate, as it would seem, with only a momentary and imperfect force upon it. With Plato's Phaedo in his hand, the inquiring youth could not, for the time being, gainsay his reasoning; but so little of deep impression did it make, so little of solid satisfaction did it give, that at the moment when direct attention to the subject ceased, then conviction and satisfaction began to diminish and to vanish away. Cicero does not,

indeed, say this in his own person; but can there be any good ground of doubt, that he drew the sentiment from his own feelings? I apprehend it must have been nearly or altogether so, with a great part of the few among the heathen, who professed to believe in the real immateriality and immortality of the soul. They saw through a glass darkly. They were groping their way by dim twilight. The gospel, and that only, has "brought life and immortality to light,” in a manner that admits no doubt nor fears as to the doctrine of a future state.

Dasne, do you not concede, either that the soul endures etc., or etc.-Do vero i. e. I grant that the one or the other of these must be true.

§ 10.

The first argument which Cicero employs to show that the soul survives the body, is an argumentum ad hominem; i. e. it avails only for those who hold, as did the Greeks and Romans, that the gods now existing and immortal, were once human beings. For all such, Cicero says, the funereal rites and ceremonies that are practised, will exhibit sufficient proof, that renowned men and women are regarded, and have from time immemorial been regarded, as surviving the destruction of the body. Thus it is in respect to Romulus, Castor and Pollux, Ino, and others. Nay, even the Dii Majores are all of the like class; as their sepulchres in Greece, and their mysteries, clearly shew. We may add to these considerations, the general persuasion respecting the appearance of ghosts or spirits.

(48) P. 26. l. 23. Auctoribus... possumus, we can adduce the best authorities in respect to that sentiment which you wish should be established.-Et primum... antiquitate, and especially [we can adduce] all antiquity.—Ortu, its first origin.

(49) P. 26.7. 30. Insitum, implanted by nature.-Cascos, the same in meaning as antiquos;

but the word cascos is antiquated or obsolete, being probably a Sabine word.-Esse in morte sensum, that there is sensation in a state of death, i. e. after death.-Tum... sepulcrorum, both from the ordinances of the priests and the ceremonies at graves.—Nec violatas... sanxissent, nor, when [these ceremonies] are violated, would they have punished with a scrupulosity which could not be appeased. Religio, conscientiousness, scrupulosity; sancio sometimes means to apply the penalty of a law, i. e. to punish; and this seems to make the best sense here.-Mortem non... delentem, that death is not such a destruction as removes and makes an entire end of every thing.—In ceteris... tamen, in regard to others, [this soul] is retained in the ground, but still continues to exist.

(50) P. 27. l. 11. Ex hoc... opinione, according to this, and in the opinion of our countrymen.— Ennius, see Note 9.-Indeque... Hercules, and from thence Hercules, penetrating to us, and even to the ocean, i. e. the Atlantic.-He probably refers here to Gades (now Cadiz), situated anciently on an island in the Atlantic, some distance north of the straits of Gibralter; where Hercules was worshipped, and where he probably once came. The pillars of Hercules are usually supposed to have been at Calpe (Gibralter) on the Spanish coast, and Abyla, opposite to it on the African side; and it is said that these were erected, as the limits of the western world. But Silius Italicus calls Gades the cognata limina [mundi], Lib. III. 3: and Isidorus says: 66 Hercules, cum Gadibus pervenisset, columnas ibi posuit, sperans illic ess orbis terrarum finis, Orig. Lib. XIII. c. 15. Add