out his very firmest voters. Now, too, take especial care of this: if you either hear or become aware that one who has 496 ON STANDING FOR THE CONSULSHIP.
made you a promise is imposing on you, conceal the fact of your having heard this, or knowing it; and if any one wishes to clear himself to you, as thinking that he is suspected by you, assure him that you have never doubted, nor had any reason to doubt his good inclination towards you,—for the man who thinks that you are dissatisfied with him cannot possibly be a friend to you. But you must know of what disposition each man is, that you may he able to settle how much confidence you can place in each man.
Then as to the attention of those who escort you home, show them and assure them, that in proportion as their ser- vice is greater than that of those who come to salute you, it is also more acceptable to you: and, as far as possible, come down into the forum at regular times. A great company escorting you home every day is a thing which will excite a great belief of your success, and which will -confer great dignity on you.
The third sort of supporters of this kind is the constant body of those who attend you in your walks. Among these men, take care that those who support you from mere incli- nation alone, understand that they are laying you under a perpetual obligation to them by the greatest service possible. As to those who are under obligations to you, from them you may plainly require this duty, of being constant in their at- tendance wpon you, as far as their age and the claims of their business will allow; and those who cannot attend you them- selves, must appoint their relations to dischargethis duty. I am‘very anxious, and I think it of great importance to your success, that you should always be very numerously attended. Besides, it is a thing which brings with it great credit and dignity, if those men are in your retinue who have been de- fended by you, and saved and delivered from judicial prose- cutions by your means. And you may expressly demand of such men, that since without any expense on their parts they have obtained, some property, others honour, and others preservation, and all their fortunes, and as there will never be any other opportunity for them to show their gratitude to you, they must now requite you by showing you this attention. | X. And since all this turns upon the zeal of one’s friends, it seems well not to pass over a subject which in this kind 7 ON STANDING ‘FOR THE CONSULSHIP., — 497 of service seems to require to be guarded against. Every- thing is full of dishonesty, and treachery, and perfidy. There is no need, on the present occasion, of a long discussion on the subject of the means by which a real well-wisher and a pretender can be distinguished from one another. It is suf- ficient at this moment to point out the fact. Your exceed- ing virtue compels men at once to pretend to be friendly to you, and yet to envy you at the same time. Wherefore recollect that saying of Epicharmus, that the sinews and limbs of wisdom are the abstaining from precipitate confidence. And when you have come to a distinct certainty of the zeal of your friends, you must also acquire a knowledge of the numbers and different kinds of your detractors and adver-— saries. These are of three classes: one consisting of men whom you have injured; another of those who do not form attachments without some motive; and the third of those who are great friends of your adversaries. As to those whom you have injured by speaking against them in the cause of. your own friends, to them you must clear yourself plainly: mention the connexion which bound youto them; give them hope that if they now contract friendship with you, you will hereafter show equal zeal in their service, and be of equal use to them,—make them promises. As to those who do not form attachments without some motive, propitiate them either by kindness, or by hope, or by an intimation that you will hereafter do them service; and labour to bring them over from their erroneous sentiments. Those whose inclinations are unfavourable to you, on acconnt of their friendship for your competitors, to those you must address the same argu- ments that you have used to the former classes, and, if you can convince them of it, urge that you shall have kindly feel- ings even towards your competitors themselves. 3 XI. As we have now said enough about contracting friend- ships, we must proceed to speak of that other branch of a canvasser’s duty which concerns his popularity with the popu- lace. That requires an ability to address every one by his name: a courteous and attentive manner, affability, kindness, a good character, anda hope that you will be of service to the republic. As to the first point, your diligence in acquainting yourself with men’s names, take care that it is evident, and improve it so as to be more ready day by day. There is nothing DE NAT. ETC, KK 498 ON STANDING FOR THE CONSULSHIP.
which appears to me to be so popular or so acceptable. In the next place, if there is any quality which you have not by nature, bring your mind to adopt such a pretence that you may appear to have it naturally; for you are not devoid of that bland address which is worthy of a virtuous and pleasant man. But a caressing manner is especially necessary; for though it may be faulty and discreditable on other occasions of life, it is indispensable in a canvass. For it is only bad when, by flattering a man, it makes him worse; when it renders him more friendly it is not blameable; and it is necessary for a candidate, whose face, and countenance, and language must be constantly changed according to the feelings and in- clinations of every one whom he meets.
For assiduity there is‘no rule requisite; the word itself shows what the thing is. It is of great service never to be deficient, but here the fruit of assiduity is not only to be at Rome and in the forum, but to solicit assiduously, to con- stantly address the same persons; not to allow any one to be able to say that you have his assistance, as far as it goes, with- out its being solicited by you, and that repeatedly and earnestly. } Courtesy is of extensive range; and it often turns upon a man’s conduct in his family affairs: and although this cannot affect the multitude very extensively, still it is praised by the man’s own friends, and is acceptable to the people. It is shown at banquets, which you should take care to have cele- brated, both by yourself and by your friends, on many occa- sions, and in the people’s tribes. It is shown in assisting people, in which you must be universal and ready: and take care that there is access to you night and day, and that not only by the doors of your house being open, but your face and countenance also, which is the door of your mind; and if this last shows that your inclinations are closed and shut against the people, it is of little use for your house-door to be open. For men not only like to have things promised to them, especially such things as they ask of a candidate, but. to have them promised liberally and honourably; on which account this is an easy rule, that whatever you mean to do, you must appear to do eagerly and cheerfully. This is more difficult, and more suitable to the requirements of the occasion than to your own nature, I mean either pleasantly to give ON STANDING FOR THE CONSULSHIP. 4.99 a hope of what you may not be able to perform, or to refuse it in a gentlemanlike manner; one of which actions is the conduct of a good man, the other of a good canvasser.
XII. For when a thing is asked of us which we cannot promise honourably or without i injury to ourselves; as, for in- stance, if any one should ask us to undertake to ‘conduct an action against a friend of our own; we must refuse that civilly, pointing out our connexion with our friend, showing how vexed we are to refuse, and persuading him that we will repair the damage some other way. I have heard some one say of some advocates whom he had sought to retain in his behalf, that the answer of the one who gave him a refusal was more agreeable than that of the one who undertook the case. In such a degree are men more influenced by manner and. civil language, than by the kindness and reality itself. But this last position is easily proved; the other it is somewhat hard to advise a follower of Plato, such as you are. However, I will say what I think suitable for your present circum- stances. For they, to whom you are forced to refuse some service by reason of some relationship or connexion, may nevertheless be so treated as to quit you with kindly feelings and equanimity. But those whom you refuse, because you say that you are hindered either by the fact of your having previously undertaken the cause of your own friends, or for some graver reason, depart in a hostile spirit. And all men have a feeling, that they would rather you told them a civil. lie than give them a point blank refusal. Caius Cotta, a man of great experience and skill as a canvasser, used to say, that whenever a request made to him was not contrary to his duty, he made promises to every one; while he really gave his services only to those on whom ‘he thought they were best bestowed; that, therefore, he refused no one, because it often happened that he to whom he had given a promise did not avail himself of it—often that he himself was more at leisure than he had expected to be. And that man’s house would never be full of friends who only promised what he was sure that he could perform; that it often happened by chance that things were being done which one did not imagine; and that those things which one believed to be just at hand, for some reason or other never took place at all. And, besides, that the end of all could only be, that the man to whom one had given a 500 ON STANDING FOR THE CONSULSHIP.
false promise was angry at it. If you make a promise, the thing is still uncertain, depends on a future day, and con- cerns but few people; but if you refuse you alienate people to a certainty and at once, and many people too. For there are many more people who ask for the assistance of another than who really eventually require to use it; wherefore, it is better for some of them to be at times angry with you in the forum, than for every one to be at once offended with you at home; especially as men are much more indignant with one who gives them a refusal, than with one whom they see is really hindered by some sufficient reason, as thinking that he would desire to do what he has promised, if he possibly could. And that I may not appear to have digressed from my original arrangement, by discussing that part of the canvass which relates to the dealing with the people, I adopt this argument— that all these things have reference not so much to the zeal of one’s friends, as to one’s character with the people; for although something is derived from that kind of friendship which is displayed in answering kindly, and in carefully attend- ing to the business and warding off the perils of one’s friends, yet here I am speaking of the means by which you may be able to win over the multitude; to fill your house before day- break, to engage numbers to rely on the hope of your protec- tion, to make men leave you more cheerful than they were when they came to you: so that the ears of as many persons as possible may be filled with a favourable report of you. XIIT. The next thing for us to speak of is common rumour, which we must be very particular in attending to, But what has been said in all the earlier part of this letter, will bear also on the topic of rumour: I mean credit as an orator; the zeal in one’s behalf of the publicans, and of the equestrian order; the inclination of the nobles; the attendance of the young men; the assiduity of those who have been defended by you; the multitude of men from the municipal cities ‘who it is evident have come for your sake: so that men may ‘both say and think that you are well acquainted with them, that you address them civilly, solicit them with assiduity and diligence, and that you are courteous and liberal; so that your house may be filled before dawn, that him bbrs: of every class and rank may be present, that all men may be satisfied with your address, and many with your actions and assistance; ON STANDING FOR THE CONSULSHIP. 501 and that that result may be brought about which cannot be without art and diligence: I do not mean the result of the fame of all these things reaching the people, but that of the people themselves being concerned in these studies. You already have the multitude of the city with you, and the favour of those persons who have the ear of the assembly, and which you won by adorning Pompey, by undertaking the cause of Manilius, and defending Cornelius; these must be roused to active exertion in your cause, and no one has ever had them, without having at the same time the influence and goodwill of all classes. You must also take care that all men know that Cnzus Pompey is exceedingly eager for your success, and that it is of very great consequence to his interest that you should obtain what you desire.
Lastly, take care that your whole canvass is splendid, illus- trious, and full of pomp, pleasing to the people, set off with the greatest beauty and dignity, so that if possible your competitors may derive no advantage from the infamy of their wickedness, or lust, or bribery, being suited to the man- ners of the mob. And moreover, in this canvass, it is necessary to take especial care that people shall entertain a good hope and honourable opinion of you, on the ground that you may be able to serve the republic. Nor is the chief post in the republic to be attained by canvassing, nor by exertions in the senate, nor in the public assembly; but you must preserve this character, that the senate may judge that you will bea defender of its authority because you have been so hitherto; that the Roman knights, virtuous and wealthy men, may, from your past life, judge that you will be a lover of peace and tranquillity; that the multitude may, from the simple fact that both in the public assembly and in the courts of justice you have been a popular speaker, judge that you will not be unfriendly to their interests.
XIV. These are the things which occurred to me with respect to those two morning warnings to yourself, which I said ought to be meditated on by you every day as you were descending to the forum.—I am anew man: I am standing for the consulship. The third topic remains. The city is Rome, a state formed of an assemblage of all nations; a state in which there are many intrigues, much deccit, many vices of every kind; in which the arrogance of many men, the 502. ON STANDING FOR THE CONSULSHIP.
contumacy of many, the malevolence of many, the pridé of ‘many, the hatred of many, and the annoying tempers of many, must be endured. I see that it is a thing requiring great prudence and great tact for one, who is living amid so many vices of men of every sort, to avoid giving offence, to avoid becoming the talk of the town, to avoid treachery; that there is but one man who can adapt himself to such a variety of manners, and conversations, and inclinations. Wherefore again and again I beg of you, continue to walk in that path in which you have set‘out; distinguish yourself in speaking. This is the means by which men are won over at Rome, by which their affections are retained, by which they are prevented from opposing or injuring you. And since this is the point in which the state is most to blame, that in consequence of the intervention of corruption, it is apt to forget virtue and worth; in this I would have you know yourself well, so as to understand that you are aman who can give your com- petitors the greatest amount of alarm in the case of any danger from any judicial trial. Make them know that they are observed and watched by you: as they fear your dili- gence, your authority, and powerful eloquence, and also the zeal of the equestrian order in your behalf. And I wish you to put this before them, not in such a manner as to seem to be now meditating an accusation against them, but in order, by alarming them thus, to gain this object at which you are aiming more easily; and I would have you exert all your energies and faculties that we may obtain what we ask.
T see that some comitia have been polluted by corruption, in which some centuries (not without adequate inducement) have given up those who are most nearly connected with them. Wherefore if we are awake, as the dignity of the affair deserves, and if we excite our well-wishers to great zeal in our behalf, and if we assign his regular duty to each of those men who are inclined to favour and to interest them- selves for us, and if we alarm our competitors. with fears of judicial proceedings, and if we terrify their agents, and by some means or other check those who are bribing in their behalf, in that case we may either prevent any bribery from taking place, or at all events from having any effect.
These are the points which I wish to urge; being not what I thought that I knew better than you, but what in conse- ON STANDING FOR THE CONSULSHIP. 6a - quence of your occupations I could more easily collect toge- ther, and write out and send to you. And although they are so set down as not to be of use to all who are candidates for honours, but peculiarly to you in this your canvass, still if you think any point requires to be changed, or altogether omitted, or if you consider that anything has been passed over, I should be glad if you were to tell me; for I wish to make this little manual for canvassers entirely perfect.
Cicero’s competitors were six in number:—Publius Sulpicius Galba, Lucius Sergius Catilina, Caius Antonius, Lucius Cassius Longinus, Quintus Cornificius, and Caius Licinius Sacerdos. Antonius and Catilina joined their interest to defeat Cicero, and practised every kind of cor- ruption, and were the only competitors who were at all formidable to him; though Galba and Cornificius were men of great respectability. Cicero was chosen first, with Antonius for his colleague, “ probably,’ says Middleton, “ by Cicero’s management, who considered him as the less dangerous and more tractable of the two.” | INDEX.
ABDERA, people of, remarkable for their stupidity, 42 Academic school, its philosophy, 3; why Cicero inclined to it, 5.
Academics, sect of, 7; held there is no certain knowledge, 8; their views of the nature of the Gods, 22, 106.
Accius, passages cited from, 118, 163.
Ediles, their duties, 463.
4Esculapius, why deified, 66; several of the name, 125.
Air, the, typified as Juno by the Stoics, 68; its office, the preservation of ani- Air which pervades the sea, styled Nep- tune, 16.
Aius the Speaker, fable of, 186, 228.
Alabandus, 122; why deified, 118.
Alcibiades, 268; dream of, 259.
Alcmzon of Crotona attributes divinity to the sun, moon, and stars, 11.
Alexander, dream of, 256, 258.
Alexander, the tyrant of Phere, 166.
Alites and oscines, what, 103.
Amphiaraus, 47, Amulius, king of: Alba, 321.
Anatomy of the ancients, 94.
Anaxagoras, his doctrine of an infinite mind, 11.
Anaximander’ s opinion that the Gods are not eternal, 10; his warning to the Lacedzmonians, 190.
qe taught that the air is God, a Ancus Martius, 330.
Animals, variety of, and their diverse habits, proofs of the existence of the Gods, 90.
Antiochus, the Academic, 4; confounds the Stoics with the Peripatetics, i Antisthenes, his opinion regarding the Gods, 13 Antonius, a dt with Cicero for the consulship, 4 Apollo, 69, 120; Seed of the name, 125.
9 right of, under the Roman law, Suen to the people, from the decision of the magistrate, 463; but not from that of the general, 463. ¢ Appearances, recorded, of the Gods, 46; disputed, 109 Aratus, passages cited from, 82—87, 103, Arcadian, dream of an, 168, 256.
Arcesilaus, the Academic, 5; pronounced. all things perceived by the senses to be f Ise, 25.
Archimedes, his planetarium, 295.
Archytas of Tarentum, 312.
Areopagus, the, 72.
Aristo, his doubts, 15, 133.
Aristocracy, entails the appearance of servitude on the rest of the people, 304; defended, 365.
Aristolochia, the herb, its uses revealed’ by a dream, 148.
Aristophanes, his attack on the foreign. deities introduced to Athens, 445 Aristotle, his opinions on the Gods, 13; ’ on motion, 60; wrote on civil jurispru- te or 467; lost passages from, 38, 59, Arpinum, reason of Cicero’s fondness Artificial and natural divination, 146, Assyrian soothsayers, 141.
Astrology, its false pretences, 238.
Astronomy of the ancients, 62; extracts from Aratus, 82, et seq.
Atheists, 2, 22.
Athenian funerals, 458; Solon’s laws, Athenians consulted diviners, 184.
Atomic philosophy, its author, 273.
Atoms, fortuitous concourse of, dis- proved, 87.
Attius, passages cited from, 76, 138.
Augurs, 25, 47, 48, 142; Cato’s remark on, 221; their science to be upheld,, 211; and their authority respected, for the sake of their influence on the people, 229; theif political power, 442; disputes among them, 442; instances of fulfilment of their predictions, 443; Cicero’s opinion, 444.
Augury and divination defended, 47, 48,.
' 141; opinions of various philosophers, 143; the Stoic argument, 179; contro- verted, 203; upheld for political pur- Augustin, St., his analysis of the third Book of the Commonwealth, 347.
Bacchus, 118; several, 125; also called, Dionysius, 125.
Balbus, Q. Lucilius, defends the Stoic doctrine, 7; his argument, 45—115.
Ballot, vote by, no good man a proposer or supporter of, 477; various laws, 477.
Bees cluster round the mouth of Plato, 177; on the horse of Dionysius, 175.
Boéthus the Stoic, 147.
Brennus and the Gauls, fate of, 179.
Bribes and canvassing, laws against, 481.
Brutus procures the expulsion of Tar- quin, 336.
Burial, rather than burning, the most ancient rite, 454.
Burning, not practised by the Cornelian.
family before the time of Sylla, 454. Byron, passage from, 151.
Cecilia, dream of, 143.
Cecilia, daughter of Metellus, 187.
€zsar disregards auspices, 221; gies on the death of, 151.
Calamus the Indian, 164.
Calchas, the soothsayer, 47,175, 181, 225.
Carbo, a seditious and profligate citizen, 77 prodi- Carneades, the Academic, 5; his argu- ' ment on the non-eternity of bodies, 114; on free will and voluntary motion, 273; his readiness in argument, 351.
Carthage, 139.
Castor and Pollux, 46, 176; why deified, Catiline, a competitor with Cicero for the consulship, his infamous charac- Caio’s complaint of the decline of au- gury, 156; his saying regarding sooth- sayers, 221, Cause defined, 277; various kinds, 278.
- Censors, duties of the, 463.
Centuries, number of, in the Roman com- monwealth, 334.
Cercops the Pythagorean, 38.
Ceres.» See Demeter.
Chaldeans, their proficiency in divina- tion, 142; despised by Eudoxus, 236. Chance not sufficient to account for the phenomena of the universe, 76.
Chronos. See Saturn.
Chrysippus attributes divinity to the elements, 15, 50, 58; his explanation of the fables of Orpheus and others, 16; abused by Zeno, 33; his argu- ‘ments controverted, 113; his sophisms ou fate, 267.
Cicero, his enumeration of his works, Cicero the elder, 477.
Cilicians, observers of auguries, 142, 156.
Claudius, P., temerity of, 47.
Cleanthes, his vague opinions on the Deity, 15, 49, 110; on vital heat, 53.
Climates, variety of, 267.
Cocks, crowing of; remark on, 223.
Ceelus, fable of, its meaning, 67.
INDEX, “et the Greek, its licence retained, Commonwealth, dangers in the service of the, 287; no good argument against engaging in it, 288; a commonwealth defined, 303; three forms of govern- ment, 304; mixed and moderate go- vernment, 305; rise of the aristocracy, _309; popular misrule, 315; foundation of the Roman commonwealth, 321; expulsion of the kings, 336; the dic- . tatorship, 340; the decemvirs, 342; democracy not properly a common- . wealth, 364; aristocracy defended, 365; a state cannot exist without magis- trates, 462.
Conscience, remorse of, 415.
Consecration, opinion of Plato as to proper objects of, 449.
Consulship, on standing for the, 484.
Corinth, 139.
Corpuscular doctrine of Leucippus, 245.
Cotta, C. advocates the Academic views, _ 21; his argument against the Epicu- reans, 22—44; against the Stoics, 106.
Cotta, Lucius, his adherence toCicero,481.
Cranes, their singular mode of flight, 91.
ee on dreams, 174; on divination, Croesus deceived by the oracle, 248.
Cupid, several of the name, 126.
Customs, variety of, among different na- tions, 354.
Cypselus, tyrant of Corinth, 331.
Cyrus, dream of, 164.
Daphitas, 266.
Decemvirs, appointment of the, 342; ex- pulsion, 343.
Decii, devotion to death of the, 110, 166.
Deification of qualities and gifts, 66; also of public benefactors, 66.
Deiotarus, king, his regard for divina- Deity diffused in every part of nature, 71.
Delphi, the oracle at, 161, 248, 249., > Demaratus, the Corinthian, 331.
Demeter, origin of the name, 69.
Demetrius Phalereus restrains the ex- _ travagance of funeral processions, 459; combined legal knowledge with philo- sophy, 467.
Democracy productive of universal licence and ruin, 305; Plato on, 315; not properly a commonwealth, 364.
Democritus denies that anything i is ever- lasting, 12; his corpuscular doctrine, * 23; his want of acuteness when speak- ing of the nature of the Gods, 42; on divination, 211; atomic philosophy, 273.
Diagondas of Thebes suppresses all noc- turnal mysteries, 445.
Diagoras the Melian, an atheist, 1, 22, 137.
Diana, 69; several of the name, 125.
Diczearchus wrote on civil jurisprudence, INDEX.
Dictatorship, similar to monarchical royalty, 340.
Dii Penates, 69.
Diodorus the Stoic, 4.
Diogenes the Babylonian, his explana- tion of the birth of Minerva, 16.
Diogenes the Cynic, 135.
Dionysius. See Bacchus.
Dis, origin of the name, 69.
Divinatio, or Mantiké, 20, 141; opinions of various philosophers, 1438; defended by Quintus, 145; the Stoic argument, 179; disputed, 203.
Divination practised by whole families and nations, 182; divided into two be rejected, 262.
Divitiacus A’duus pretends to practise divination, 182.
Dog-star, astrological fancies regarding Dream of Scipio, 380.
Dreams, importance attached to, 143; several remarkable ones, 162; contro- verted, 250; divination by, to be re- jected, 262.
‘Earth, the, termed Ceres, 16; its posi- tion, according to the Stoics, 80.
Ecclesiastical law of the ancients, provi- sions of the, 436.
Eclipses, cause of, 200, 296.
Egg, dream concerning an, 256. Egyptians, reason for their animal wor- ship, 34; observers of auguries, 142.
Elements, the four, 12.
Empedocles, his doctrine of the four natures (or elements), 12. — ‘Epicureans, sect of, 7; their views of the nature of the Gods, f ane, asserts the pre-notion of the Deity, 17; conceives the Gods have human forms, 18; answer thereto, 27; his expedient to avoid the doctrine of necessity, 24; his boast that he had no instructor, 25; his abuse of Aristotle and others, 33; rejects fate or destiny, Epimenides the Cretan, 160.
Equestrian order, establishment of the, Er, the Pamphylian, said to return to Etesian winds, 94, Etrurian soothsayers, 142, 216.
Eudoxus, his opinion of the Chaldzan soothsayers, 236.
Euhemerus translated by Ennius, 42, Euripides, passage cited from, 68.
Fables regarding the Gods, the Stoic ex- planation of, 67; disputed, 118, Fannius, C. 293.
Fate, notion of, opposed to that of divi- . nation, 207; things ascribed to, which are purely fortuitous, 266; sophisms of Chrysippus, 267; Stilpo and Socrates, 268; false propositions impossible ones, 269; possibility, 271; simple and ’ compound propositions, 276; fate ac- knowledged by the Stoics, 277; cause . defined, 277; various kinds, 278; dif- ferent opinions of the philosophers, 279; Chrysippus holds a middle course, 279; the question not to be solved on the principle of Epicurus, 282.
Fauns, voices of the, 46, 110, 186.
Festivals and holidays, reasons for ob- serving, 441.
Fire, the stars supposed to be generated by, 59; the sole active principle, ac- cording to the Stoics, 116.
Flaminius, P., cause ascribed for his Free-will, Carneades on, 273.
Funeral pomp forbidden by the laws of * the Twelve Tables, 456; Plato’s charge respecting funerals, 459.
Funerals, Athenian, 458; Solon’s laws, Furius, Lucius, 292.
Gallus, Caius Sulpicius, 294; his expla- nation of the cause of an eclipse, 296. Gellius, the proconsul, 421. General, no appeal from his authority - allowed, 463. Gods, dreams of pseudo-philosophers and poets, 10, 16; the Epicurean view, 17; refuted by the Academics, 22; the . Stoic view, 46; existence of, proved from various considerations, 45, 50, 71, . 75,. 78, 82, 89, 94, 97, 101; objections urged by Cotta, 108;. questions as to _ their number, 119; etymology of their names, 127; the prosperity of-the wicked, a kind of. witness against the Gods, 135. Government, three forms of, 304; mixed and moderate, preterable, "305. Gracchus, Caius, dream of, 168.
Gracchus, Tiberius, his deference to the college of augurs, 48; the snakes found in his house, 161, 225.
Gratidius attempts to introduce the law of ballot, 477.
Gréek and Roman historians compared, Greeks, the, great observers of auguries, 142, 184;; censure of their manners, Hamilcar, dream of, 165.
Hannibal, dream of, 165; his contempt - for divination, 221.
Harpalus, prosperity of, 135. Haruspices, 48,142..
Heat, remarks ‘of Cleanthes on, 53.
Heimarmene, or Necessity, 20.
Helenus, 47.
Heraclides of Pontus, his puerile tales, 14; wrote on civil jurisprudence, 467.
Heraclitus, hard to be understood, 116.
Hercules, 118, 120; several, 119; why deified, 66.
Hesiod’s Theogony, as explained by Zeno, 14.
Hipparchus, the true length of the year known to, 62.
Hipponax, a satiric poet, 138, Hirtius Pansa, 264, Homer, era of, 326; passages cited from, Horace, passage cited from, 67.
Human body, its wonderful structure,.
Human forms ascribed to the Gods by Epicurus, 18.
Human hand, its powers, 100, Ignorance of future events advantageous for man, 208.
Impiety, punishment of, 447.
Indus, said to be the largest of all rivers, Infinite mind, doctrine of an, 11, 310, Interregnum, when established, 327, Janus, origin of the name, 69.
Juno, origin of the name, 68.
Jupiter, the God, 16, 67; several of the name, 123.
Jupiter, the planet, 63, 89.
Justice, panegyric on, 355; the founda- tion of lawful government, 363; but one essential justice, 417; to be desired for its own sake, 419, King, title of, once popular in Rome, 327; why afterwards detested, 338. Kingdoms, liability of, to revolutions,335. Kingdoms, the three, of the Gods, 69. Knights, order of Roman, established, Lenas, Publius Popilius, 287, Law defined, 431; reason the supreme law, 432; pernicious and mischievous enactments not laws, 433.
Legal maxims, 436; amplified, 439.
Legal registrars, among the Greeks, their Office, 482.
Leontium writes against Theophrastus, Leucippus, corpuscular doctrine of, 23.
Liber, son of Semele, why deified, 66.
Lots, 235; the Preenestine, 236, Lucina, 70, ‘ Luna, 70.
Ly cians, observers of auguries, 156.
Lycurgus, professes reverence for oracles, 184; supports the royal power by the aid of the noblest of the citizens, 325; imitated by Romulus, 325, 337.
a Rp prodigy regarding his statue, INDEX, Magi interpret the dream of Cyrus, 164; also foretel the career of Alexander, 165.
Magistrates, a state cannot exist without, 462; classes of, 463; appeal from their decisions to be allowed, 463; their power to be qualified by the appoint- ment of tribunes of the people, or similar means, 468.
Man, the absolute master of what the ti produces, 101; his erect stature, Manes, rites of the, 451, 453; who to be discharged by, 451.
Mantiké, or Divinatio, 20, 141.
Marcellus, the general, his contempt for augury, 232.