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98 [I cease to note this perpetually recurrent thought. It had profoundly impressed our author as an element of natural religion.]
99 Et Deum colere, etc. Some editions read, "et eum, qui tanta praestiterit," omitting the word "colere."
102 Materia. Subjective existence.
109 An objection is here met and answered.
114 Immobilem: not subject to emotions.
117 Paterfamilias, the master of a house.
121 [See p. 277, note 6, infra. But he should say indignation, not anger.]
122 Illaesibilis est. Others read "stabilis est," he is firm. The reading of the text is confirmed by "laesio" in the next clause.
130 Inureret, i.e., should burn in, or brand.
131 Immania, i.e., of an inhuman character.
134 Others read "Cimon." If the reading Timon be retained, the reference is not to Timon who is called "the Misanthrope," but to Timon the philosopher of Phlius, who lived in the time of Ptolemy Philadelphus, and belonged to the sect of the Sceptics.
["Ultima semper
Expectanda dies homini est; dicique beatus
Ante obitum nemo," etc.]
140 [The degradation of the mind of man to the worship of stocks and stones impresses our author as against nature.]
142 Mentis impos, i.e., not having possession of his mind, opposed to "mentis compos." Some editions add, "in bile."
144 As supposed to be the seat of the passions.
145 [Ps. iv. 4, Vulgate, and Ephes., as below.]
148 Praesentaneâ. The word is applied to a remedy which operates instantaneously.
153 [Book i. concluding chapters.]
154 The philosophers wore long hair and cloaks. See Instit., iii. 25. [Needlessly repeated. See p. 95, supra; also 137.]
155 Praepostere, i.e., in a reversed order, putting the last first.