M. C. 3

66 BOOK €H. tot.
operibus ejus, sic ex memoria vim divinam mentis agnoscito 1 70; ut ipsa se mens agnoscat, conjunctamgque cum divina mente se sentiat Vv 70; also V. D. 191, Div. 1 64 and the striking passage in Leg. I 8 24, 25. See too the frag- ment of the Consolatio quoted on § 9, and Somn. Scip. 24 deum te scito esse: ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet. If the soul is divine, either as being in itself divinae particula aurae (the Stoic view) or as of kindred nature (Tov ycp Kat yevos €opev, matnp avdpov te Oewv Te) Or as capable of being made like to God (Plato’s opoiwots to Oe@), it is evident that the inquiry into the divine nature will throw light upon our own, and will at the same time raise our ideas as to the dignity of man. See on the general subject the introductory Sketch of Greek Philosophy and Krische Die theologischen Lehren der Griechischen Denker p. 7. The word agnitio is not used else- where by C. On the distinction between it and cognitio (read by Wolf and others) see Schémann’s Opuse. 11 291, Heidtmann zur Avit. d. N. D. Neustettin 1858.
pulcher: for spelling, see Orator 160 cum scirem ita majores locutos esse ut nusquam nist in vocali adspiratione uterentur, loquebar sic ut pulcros, Cetegos, triumpos, Kartaginem dicerem: aliquando, idque sero, convicio aurium cum extorta mihi veritas esset, usum loquendi populo concessi, scien- tiam mihi reservavi. Roby Gr. § 132. [‘That the e¢ passed into ch in pulcer and not in ludi-cer is no doubt due to the J asin sepulchrum’. J.S.R., who refers to Corssen 11? 150, Ribbeck Verg. Prol. p. 424, and quotes Roscher in Curtius’ Studien 11 145, scripturam ‘pulcher’ non probant Varro (cf. Charis. p. 78, 17K) et Scaurus (p. 2256 Pu.), probaverunt Probus (cath. 14, 38 kK) Santra (ap. Scaurum 0. 1.) qui vocabulum a Graeco trodvxpoos deri- vandum esse censet, Velius Longus (2230 Pu.), Marius Victorinus (2466 Pu.)].
ad moderandam religionem: ‘for regulating religious observances.’ These will vary according to the idea we have of God: contrast the worship of a Bacchus and an Apollo, still more of Juggernaut and of Christ. The same idea is expressed in the words ‘God is a spirit, and they that worship him must worship him in spirit and in truth’. Cf. Divin. 1149 ut religio propaganda est quae est juncta cum cognitione naturae, sic supersti- tionis stirpes omnes ejiciendae. C. lays down rules for religious rites in Leg. 11 19—22, and Seneca in Epp. 41 and 95 (primus est deorum cultus deos credere, satis illos coluit quisquis dmitatus est, &c.) and other passages cited by Zeller Stotcs, p. 326 Eng. tr. See for Epicurean view Lucr. v 1198 nec pietas ulla, &e.
de qua: the relative refers to the remoter antecedent guaestio. Heidt- mann, who would himself omit guac—necessaria, quotes exx. from Lacl. 76, 97, 100. Cf. Dietsch ad Sall. Cat. 48,
tam variae—inscientiam. The mss are very corrupt here: A and B! read sint for sunt; ut is omitted in most; A and C! omit tem lines from esse debeat to sententias; Ursinus tells us that the words causam—scientiam and the que after prudenter did not exist ina Ms used by him; B! E have