Seven Books of Arguments Against the Pagans, Vol. II

Ursinus reads — — — suspiciamus, sumamus atque aggrediamur? should we suspect, take up, and approach?
Or do you wander in the lands, etc. But I prefer the emendation of Salmasius to all those conjectures. Wasse (on Sallust, Catiline 3, p. 34; ed. Havercamp) states that he doubts whether auctores authors should be read instead of actores actors. O.

conjugalia consortia conjugal partnerships] Elegantly put. For marriage (as Modestinus says, Law 1, Digest on the rite of marriage) is the union of male and female, and a partnership of the whole of life, a sharing of divine and human law. Dionysius of Halicarnassus, Book II, Roman Antiquities, p. 95: "A lawful wife who has come together with a man according to holy laws, is a partner in all things, both property and sacred rites." Elmenhorst

Chapter IX. — Qui cunctorum originem esse dicit ignem, aut aquam, non Thaleti etc. He who says that fire or water is the origin of all things, not to Thales, etc.] Regarding these diverse opinions of the philosophers, see Sextus Empiricus (Adversus Mathematicos, pp. 304 and 305; ed. H. Steph.), Chalcidius on Plato’s Timaeus, Diogenes Laertius (Book I), Tertullian (Adversus Marcionem), Lactantius (Institutiones, Book I, Chapter 5), Minucius Felix (Octavius, Chapter XIX), Plutarch (De Placitis Philosophorum, Book I), Cicero (Book IV, Academica Quaestiones, Book II, Chapter 37, and there Davies), Eusebius (Praeparatio Evangelica, Book I, Chapter 5; Book V, Chapter 13), Hermias in his Mockery of the Gentile Philosophers, Justin Martyr in his Exhortation to the Greeks (pp. 3 and 5), Theodoret (against the Greeks, Sermon IV on matter and the world), and Nemesius (De Natura Hominis, Chapter V). Elmenhorst

qui causam in numeris ponit, non Pythagorae Samio, non Archytae he who places the cause in numbers, not to Pythagoras the Samian, not to Archytas] Cicero, Academica II, 37: "The Pythagoreans wish for everything to proceed from numbers and the principles of mathematicians (i.e., points and lines)," where see those whom Davies praises. O.

qui animam dividit who divides the soul] i.e., into rational and irrational. Theodoret (Sermon V on the nature of man, Vol. IV, p. 546): "Plato and Pythagoras [say] that its rational part is immortal, but the irrational is mortal." Nourry p. 530 Certainly into two parts, "the one partaking of reason, the other devoid of reason." See Cicero, Tusculanae Disputationes I, Chapter 20, and there Davies. Other Platonists divided it into three parts: "reasonability, spirit, and desire." See Apuleius, De Habitibus Doctrinae Platonicae, Book II, p. 14 (ed. Elmenhorst), and those whom Davies praises on Cicero, Tusculanae I, 10. O.

qui quintum elementum principalibus applicat causis, non Aristoteli etc. who applies the fifth element to principal causes, not to Aristotle, etc.] i.e., entelechia actuality, "as if a certain continued motion and perennial," as Cicero explains in Tusculanae I, 10, where see Camerarius and Davies. Conf. Ernesti, Clavis Ciceroniana, and Tertullian, De Anima, Chapter XXX. O.

qui ignem minatur mundo — — — non Panaetio, Chrysippo, Zenoni who threatens the world with fire — — — not to Panaetius, Chrysippus, Zeno] See Cicero, De Natura Deorum II, 49; Theodoret