[17] De Oratore, ii. 37.
[18] Cic. Tusc. Disp. ii. 21.
[19] 'Behold this, which around and above encompasseth the earth, and puts on brightness at the rising of the sun, becomes dark at his setting; that which our people call Heaven, and the Greeks Aether. Whatever this is, it is to all things the source of life, form, nourishment, growth, existence; it is the grave and receptacle of all things, and the parent, too, of all things: all things which arise from it equally lapse into it again.' Compare with this passage Lucretius, ii. 991—
'Denique caelesti sumus omnes semine oriundi,' etc.
Both may be traced to a fragment of the Chrysippus of Euripides, quoted by Ribbeck, Röm. Trag. p. 257; and also by Munro, Lucret. p. 455, third edition.
[20] 'Philosophers say that Fortune is mad, blind, and senseless, and represent her as set on a round rolling stone. They say that she is mad, because she is harsh, fickle, untrustworthy; blind, for this reason, that she can see nothing to which to attach herself; senseless, because she cannot distinguish between the worthy and unworthy. Other philosophers again deny the existence of Fortune, but hold that all things are ruled by chance. That this is more probable, common experience proves, as Orestes was but the other day a king, and is now a beggar.'
[21] 'For those men who understand the language of birds, and have more wisdom from examining the liver of other beings than from their own (i.e. understanding), I think should be heard rather than listened to.'
[22] 'Thou, too, Ulysses, although we see thee sore wounded, art yet almost too much cast down; thou, who hast been used to pass thy life in arms!'
[23] 'To complain of adverse fortune is well, but not to lament over it. The one is the act of a man; it is a woman's part to weep.'
[24] Sueton. Caes. 84.