quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
of the roman people	118
for the sake of	116
at the same time	98
in the first place	78
in the case of	74
that is to say	71
on the other hand	68
in the next place	59
the nature of the	56
in such a manner	51
is said to have	50
in the same manner	47
on account of the	43
the rest of the	42
for the purpose of	38
the authority of the	37
with reference to the	36
in the habit of	35
what can be more	33
statement of the case	33
that there is no	33
was a man of	33
of those men who	33
nature of the gods	32
letter of the law	31
that it is not	31
it will be desirable	29
authority of the senate	29
the letter of the	28
the safety of the	27
those men who are	27
a man of the	27
is not to be	27
in such a way	26
tribune of the people	26
and people of rome	26
there can be no	26
and at the same	26
the greeks call greek	25
as i have said	25
that a wise man	25
the senate and people	25
senate and people of	25
of the immortal gods	24
ought not to be	24
to me to have	23
that there is nothing	23
in the consulship of	23
if he had not	23
said to have been	22
advocate for the defence	22
is the subject of	22
as if it were	22
a wise man is	22
to have been the	22
the cause of the	21
the name of the	21
of the same kind	21
safety of the republic	21
a man who is	21
which the greeks call	21
it is necessary to	21
to be able to	21
appears to me to	20
the first of january	20
the subject of the	20
will be desirable to	20
if he had been	20
in this kind of	20
those things which are	20
the existence of the	19
that there are gods	19
i give my vote	19
there is a certain	19
the way in which	19
the advocate for the	19
i am speaking of	19
who is there who	19
are not to be	19
the case of the	18
after the death of	18
such a manner as	18
the liberty of the	18
i will not say	18
which is the subject	18
of a wise man	18
it would have been	18
that it is a	18
the art of speaking	18
with respect to the	18
in which there is	18
resolution of the senate	18
in the midst of	17
the power of the	17
the character of the	17
existence of the gods	17
men of consular rank	17
ought to have been	17
the opinion of the	17
such a manner that	17
on the first of	17
to me to be	17
what has been done	17
statement of a case	17
the framer of the	17
the intention of the	17
it is desirable to	17
if it is not	17
the sake of the	17
do you think that	17
and the rest of	16
if i may so	16
a great deal of	16
the meaning of the	16
to the roman people	16
is a kind of	16
for it is not	16
would not have been	16
the dignity of the	16
not to have been	16
of the senate and	16
in accordance with the	16
the acts of caesar	16
to have been done	16
the affairs of the	16
a tribune of the	16
it is to be	15
on account of his	15
on account of their	15
a man of great	15
as in the case	15
the decision of the	15
if it were not	15
i do not know	15
assembly of the people	15
will be able to	15
liberty of the roman	15
as if he were	15
that it should be	15
in the time of	15
it is proper to	15
the advantage of the	15
of the man who	15
in the way of	15
as if any one	15
as if he had	15
framer of the law	14
ought not to have	14
in the number of	14
the man who is	14
the immortality of the	14
are in the habit	14
at a time when	14
the province of gaul	14
the mind of the	14
a man who has	14
that there is a	14
tribunes of the people	14
o ye immortal gods	14
are said to be	14
in which it is	14
cicero against marcus antonius	14
this is the case	14
so that it is	14
in the cause of	14
the manner in which	14
that there should be	14
of those things which	14
the freedom of the	14
and it will be	13
for i do not	13
one of which is	13
immortality of the soul	13
wise man is always	13
the different kinds of	13
we are speaking of	13
into the hands of	13
if any one were	13
for what can be	13
of those who have	13
in the power of	13
to say nothing of	13
the assembly of the	13
there is nothing which	13
so as to be	13
that it is the	13
had been able to	13
on the subject of	13
is by no means	13
it is not so	13
pages are missing here	13
for there is nothing	13
that the world is	13
say that it is	13
on the other side	13
that there was no	13
without the assistance of	13
may be able to	13
there is no one	13
those men who have	13
as i said before	13
there is nothing more	13
which i have mentioned	12
a man of consular	12
as if they were	12
the judgment of the	12
appear to have been	12
what do you think	12
of the nature of	12
the majesty of the	12
that it may be	12
as not to be	12
all the rest of	12
advantage of the republic	12
it will be necessary	12
any one were to	12
which nothing can be	12
for there is no	12
under the name of	12
that which has been	12
to the study of	12
in the name of	12
the matter which is	12
nothing can be more	12
for it is a	12
in the temple of	12
on the part of	12
is said to be	12
if it had been	12
that we ought to	12
that the man who	12
is that by which	12
it seems to me	12
a manner as to	12
that it will be	12
of those who are	12
such and such a	12
the case of a	12
when the question is	12
to which it is	12
the hands of the	11
of the name of	11
put an end to	11
which is the most	11
it is in the	11
that he was not	11
the interests of the	11
things which have been	11
there is a kind	11
by the use of	11
i have said before	11
the roman people to	11
a little while ago	11
but i do not	11
side of the question	11
for it is the	11
the death of his	11
but it is not	11
of a man who	11
of the framer of	11
there is such a	11
which we have already	11
i do not mean	11
the minds of the	11
in opposition to the	11
what is to be	11
for i am not	11
the greatest of all	11
what shall i say	11
to have been a	11
is that in which	11
it appears to me	11
it will not be	11
are said to have	11
those men who were	11
to the advantage of	11
that it would be	11
for the most part	11
is not so much	11
for the first time	11
the character of a	11
under the influence of	11
the part of a	11
and with reference to	11
is the son of	11
what shall we say	11
one and the same	11
the death of caesar	11
man of consular rank	11
and in the next	11
appear to me to	11
there is a great	11
freedom of the roman	11
was the son of	11
not be able to	11
is the same as	11
appears to have been	11
that there is any	11
in the course of	11
is that which is	11
that which is the	11
there is not one	11
to a man who	11
by means of which	11
to say that the	11
it ought to be	11
if he does not	10
but it is a	10
in order that we	10
of which he is	10
to the senate and	10
or that it is	10
person on his trial	10
what ought to be	10
the head of the	10
but there is a	10
those things which have	10
man of the greatest	10
the rest of his	10
the arrangement of the	10
is one of the	10
to the authority of	10
the name of a	10
pansa and aulus hirtius	10
shall i say of	10
it is not every	10
that he was a	10
on the nature of	10
to those who are	10
argument is derived from	10
the mind of a	10
who is said to	10
such a way that	10
that it was a	10
man is always happy	10
of which we have	10
which is derived from	10
is derived from the	10
of a happy life	10
it will be well	10
which is called the	10
to the nature of	10
or both of them	10
mind of the hearer	10
in every part of	10
if there is any	10
he ought to be	10
but as to the	10
for that is the	10
the number of the	10
the statement of the	10
and as it were	10
the nature of things	10
a man who was	10
let us return to	10
the minds of men	10
the time of the	10
i do not think	10
it will be proper	10
it often happens that	10
give my vote that	10
such a way as	10
if you were to	9
intention of the framer	9
we are not to	9
it is necessary that	9
and if it is	9
treatise on the commonwealth	9
of language and sentiment	9
think that it is	9
he had not been	9
that the roman people	9
it is impossible that	9
should i speak of	9
it is evident that	9
the providence of the	9
an argument is derived	9
in which he was	9
to have recourse to	9
nothing to do with	9
as far as possible	9
not so much to	9
the feelings of the	9
to the rest of	9
was a native of	9
the person on his	9
by means of the	9
to those men who	9
it had not been	9
there was no one	9
majesty of the people	9
which the opposite party	9
that it is proper	9
if there be any	9
the dignity of his	9
in the hands of	9
i may be allowed	9
is the meaning of	9
to such a degree	9
that those men who	9
he was a man	9
what sort of thing	9
put to death by	9
a statement of a	9
it is not the	9
than which nothing can	9
so that it may	9
in the war with	9
the senate and the	9
as well as the	9
in defence of the	9
for there are many	9
providence of the gods	9
why should i speak	9
to that which is	9
is free from all	9
is one by which	9
there are two kinds	9
in order that the	9
i speak of the	9
that is the case	9
affairs of the republic	9
well of the republic	9
of the mind is	9
it is said that	9
as a sort of	9
to the immortal gods	9
nor is there any	9
do you imagine that	9
to the letter of	9
if i may be	9
caius pansa and aulus	9
do not think that	9
will be necessary to	9
they ought to be	9
the welfare of the	9
it is difficult to	9
over and over again	9
should be glad to	9
to be sought for	9
called by the greeks	9
is reported to have	9
if it had not	9
there will be no	9
for there is a	9
in consequence of the	9
the man who has	9
which has been already	9
he would not have	9
the person who is	8
to him to be	8
approved of by the	8
that he had been	8
the garb of war	8
the very name of	8
the form of a	8
in a different manner	8
was one of the	8
there is no reason	8
the order of the	8
that it was the	8
no such thing as	8
who was a man	8
with a kind of	8
seems to me to	8
the doctrine of the	8
i should rather say	8
is supposed to have	8
that we may not	8
of which we are	8
of which it is	8
for the advantage of	8
to be the most	8
of his own accord	8
that a happy life	8
that in which the	8
and nature of the	8
a resolution of the	8
in the defence of	8
but if any one	8
after a long interval	8
to a happy life	8
of the common people	8
and a man of	8
for he did not	8
at the time when	8
the kind of cause	8
of such a nature	8
may be considered as	8
in the same way	8
but there are many	8
to take care that	8
the will of the	8
be derived from the	8
part of his life	8
me to have been	8
he was the first	8
is there who does	8
which is to be	8
that a man who	8
as much as possible	8
there who does not	8
topic is one by	8
the whole of the	8
the life of the	8
by the immortal gods	8
a most illustrious man	8
the things which are	8
empire of the roman	8
the courts of justice	8
that part of the	8
it is plain that	8
in the opinion of	8
but at the same	8
what occasion is there	8
as it were the	8
if i may use	8
one or both of	8
ought to be considered	8
to the dignity of	8
as soon as they	8
the assistance of the	8
that he has been	8
of the same opinion	8
said that he was	8
which have been already	8
the whole of that	8
perturbations of the mind	8
and on the other	8
there are three kinds	8
the beauty of the	8
for the decision of	8
and it is not	8
of which i have	8
of the same age	8
by the roman people	8
if i had not	8
in the use of	8
and that it is	8
the violence of the	8
and in this kind	8
in order to be	8
must have recourse to	8
is of the greatest	8
to be an enemy	8
that he should be	8
for the safety of	8
for we are not	8
as this is the	8
by the force of	8
if i were to	8
say nothing of the	8
it would be a	8
will be proper to	8
the subject of discussion	8
in the assembly of	8
they are to be	8
but to return to	8
an account of the	8
think that there is	8
the question for the	8
i should be glad	8
as a man of	8
then it will be	8
in obedience to the	8
the manner of the	8
as long as it	8
at the time of	8
one of the most	8
of the civil law	8
that that which is	8
the disposition of the	8
the consideration of the	8
his treatise on the	8
let us consider the	8
to speak in public	8
on account of which	8
it is not only	8
some time or other	8
he says that he	8
interests of the republic	8
which i have called	7
the end of the	7
such a degree that	7
a part of the	7
i may so express	7
such a one as	7
with a view to	7
to be the case	7
the greater part of	7
have at all times	7
all on a sudden	7
shall be able to	7
of this kind are	7
those things which he	7
that he could not	7
the effect of the	7
all those things which	7
there can be nothing	7
we are looking for	7
was approved of by	7
as if we were	7
the tribunes of the	7
what is the meaning	7
for there are some	7
that he does not	7
was the first who	7
the question is what	7
and this is the	7
name of the immortal	7
seem to have been	7
the sight of the	7
the eyes of the	7
stand in need of	7
be able to be	7
seems to have been	7
and on that account	7
which ought not to	7
in the minds of	7
or at all events	7
of its own accord	7
of the men of	7
a great number of	7
in the hearing of	7
be said to have	7
after that it will	7
the voice of the	7
by reason of the	7
do you not see	7
with reference to this	7
any one of those	7
admission of the fact	7
to gratify the ear	7
very far from being	7
of the province of	7
which we call the	7
most excellent of all	7
to the power of	7
when he was a	7
not seem to be	7
the virtue of the	7
can by no means	7
as to what is	7
to that of the	7
service to the republic	7
for they are not	7
have a right to	7
that it was not	7
part of the universe	7
kind of cause which	7
the approbation of the	7
the most important affairs	7
the sake of which	7
that he is not	7
for a happy life	7
the same topics as	7
to find fault with	7
all these things are	7
so much the more	7
of one of the	7
that it does not	7
in a short time	7
the cultivation of the	7
that you are not	7
there would be no	7
he said that he	7
be put to death	7
men who have been	7
the knowledge of the	7
of the martial legion	7
as i have already	7
the son of cnaeus	7
for the defence will	7
what is it that	7
it is quite impossible	7
to be found in	7
speak in the attic	7
it may be said	7
is made up of	7
resolutions of the senate	7
the part of the	7
as the greeks call	7
and as this is	7
if we were to	7
is to be found	7
she has had a	7
as long as you	7
two pages are lost	7
appeared to have been	7
of the art of	7
to speak in a	7
the temple of concord	7
the time of his	7
services to the republic	7
as it seems to	7
you ought to have	7
in the most important	7
is of such a	7
what is there in	7
with respect to this	7
but what can be	7
was at that time	7
aulus hirtius the consuls	7
to have the same	7
that they are not	7
that the dead are	7
it is not necessary	7
to those who have	7
concerning the nature of	7
the loss of his	7
at a most critical	7
it is clear that	7
has had a child	7
is not only not	7
that those things which	7
those arguments which are	7
it would not have	7
for this is the	7
doctrine of the stoics	7
the authority of this	7
to be derived from	7
those who are the	7
the subject of our	7
how great is the	7
in which the question	7
to be unable to	7
in the form of	7
pages are lost here	7
on account of some	7
is above all things	7
of the whole world	7
with regard to the	7
at the expense of	7
if i had been	7
what is the difference	7
if it be not	7
is the object of	7
a dispute as to	7
may so express myself	7
as i have before	7
of this kind of	7
the language of the	7
if he did not	7
is not one of	7
the spirit of the	7
the life of man	7
a candidate for the	7
in the affairs of	7
to you to be	7
from whence it follows	7
if it were a	7
after the manner of	7
the state of the	7
if there is no	7
i do not see	7
at the beginning of	7
i should like to	7
for those who are	7
that which is not	7
the whole of his	7
and in another place	7
the best form of	7
will be well to	7
by reference to the	7
which the question is	7
he is said to	6
there is nothing in	6
we may be able	6
to come to the	6
to be considered as	6
the same manner as	6
be allowed the expression	6
need i speak of	6
the glory of the	6
in his old age	6
i am going to	6
the service of the	6
the force of the	6
and the other of	6
all things to be	6
there are many kinds	6
and aulus hirtius the	6
to be afraid of	6
i know not how	6
two pages are missing	6
and the roman people	6
there are many things	6
that there can be	6
arrangement of the words	6
is not the same	6
to be compared to	6
what is meant by	6
there is nothing better	6
which are derived from	6
either for the sake	6
not only of the	6
a certain kind of	6
i am inclined to	6
is sought to be	6
has nothing to do	6
it is a great	6
a man and a	6
which i have already	6
seem to me to	6
those who have been	6
he had been able	6
that they may be	6
and such a thing	6
and as to the	6
in point of fact	6
question for the decision	6
so mad as to	6
and in the other	6
the advantage of his	6
by the aid of	6
it is not easy	6
the first of june	6
as far as it	6
do you suppose that	6
and when he has	6
before the eyes of	6
nor is it only	6
the roman people is	6
come down to us	6
the words of the	6
greatest of all evils	6
to speak of the	6
are of the same	6
into the nature of	6
the patron of the	6
on the ground that	6
the author of the	6
to defend the republic	6
it is a very	6
for what is there	6
the latter part of	6
dispute as to the	6
the return of the	6
of right and wrong	6
the immortal gods have	6
and when you have	6
it must be owned	6
in a few words	6
the third jupiter and	6
may be allowed the	6
critical period of the	6
as long as he	6
is it possible that	6
in the mouth of	6
i say nothing of	6
the use of the	6
not appear to have	6
why need i speak	6
in that part of	6
it is hard to	6
so far as to	6
been a pupil of	6
for the use of	6
every part of the	6
it has been done	6
the death of africanus	6
a thing to be	6
to the man who	6
with that which is	6
o ye good gods	6
if there be no	6
ought to be the	6
the admission of the	6
we have never seen	6
that there might be	6
and the same thing	6
i should not be	6
at present let us	6
and when he had	6
was not so much	6
to be in the	6
there should be a	6
and is said to	6
which i do not	6
by which it is	6
the world is governed	6
the life of a	6
to the subject of	6
those things which we	6
the whole roman people	6
must be derived from	6
the attention of the	6
of the death of	6
though it is not	6
best form of government	6
is no one who	6
the most excellent of	6
year of his age	6
that it is necessary	6
he thinks that the	6
that he did not	6
in the art of	6
in the first book	6
when we come to	6
the municipal towns and	6
there ought to be	6
is called by the	6
not being able to	6
is to be sought	6
of the opposite party	6
who does not see	6
which i have just	6
even if he were	6
was far from being	6
decision of the judges	6
but also by the	6
and if any one	6
not only to the	6
in a great degree	6
when there is no	6
from what has been	6
should be able to	6
a way as to	6
is a matter of	6
return to our subject	6
or whether it is	6
to be met with	6
with reference to their	6
it is not right	6
of the power of	6
of the third jupiter	6
that we may be	6
for the preservation of	6
that no one should	6
the whole of it	6
so far from being	6
the study of eloquence	6
that no one can	6
he thinks that he	6
for they say that	6
that any one should	6
the practice of speaking	6
he is bound to	6
a court of justice	6
so as to make	6
such a thing as	6
in the presence of	6
in the sight of	6
delivered the following speech	6
with the approbation of	6
the son of caius	6
of those who were	6
do not know whether	6
by which the mind	6
for that which is	6
the chief men of	6
the man who had	6
to be preferred to	6
how is it that	6
he would have been	6
is so far from	6
has been bequeathed to	6
been done which ought	6
and if they are	6
one who did not	6
it is easy to	6
by the original translator	6
of the fourth legion	6
worship of the gods	6
that he will be	6
the third book of	6
to stand for the	6
for why should i	6
he ought not to	6
if there are any	6
that he would have	6
is the effect of	6
by the authority of	6
master of the horse	6
if we wish to	6
order that we might	6
the son of marcus	6
a wise man to	6
have no objection to	6
it is the part	6
on the nineteenth of	6
there are some who	6
an assembly of the	6
what do you mean	6
that he has done	6
it is of no	6
the mouth of a	6
a man who had	6
no one can be	6
by the providence of	6
the sake of his	6
meaning of the word	6
is a sort of	6
and with respect to	6
contrary to one another	6
dignity of the roman	6
and all the stars	6
the time when the	6
the time at which	6
the man who was	6
sake of the republic	6
and last of all	6
be acquainted with the	6
in regard to the	6
but in order that	6
of what had been	6
could not have been	6
a happy life is	6
at all times been	6
shall we say of	6
a moderate share of	6
if it can be	6
that it may not	6
to him as a	6
of the highest rank	6
of the accused person	6
by way of comparison	6
that it has been	6
the one of which	6
welfare of the republic	6
and it is said	6
at the head of	6
that there is some	6
the conduct of the	6
to those things which	6
we ought to be	6
which are to be	6
let us see what	6
this kind of cause	6
and that is the	6
who would be so	6
in order that it	6
advantageous to the republic	6
and in what manner	6
than that which is	6
as is the case	6
to send ambassadors to	6
why need i mention	6
the pleasures of the	6
for a man who	6
the motions of the	6
and that which is	6
not to have done	6
the same time that	6
if it be a	6
is not easy to	6
world is governed by	6
on the authority of	6
which we have mentioned	6
the property of the	6
of which i am	6
period of the republic	6
was the cause of	6
he did not think	6
of the very highest	6
is the reason why	6
those who think that	6
has at all times	6
in the third book	6
to us to be	6
it is not proper	6
the temple of ops	6
appeared to him to	6
are derived from the	6
chief men of the	6
is the part of	6
the roman people and	6
said to be the	6
as it is said	6
which there is no	6
supposed to have been	6
the ears of the	6
to be free from	6
what is proper to	5
if they have been	5
the sound of the	5
to the style of	5
is it possible to	5
of the de republica	5
the proof of the	5
of such a character	5
but if we are	5
which is contained in	5
the eloquence of the	5
cannot but approve the	5
by the opposite party	5
a collision of vowels	5
in the pursuit of	5
were to say that	5
the son of nilus	5
advantage of his own	5
the worship of the	5
as the nature of	5
have been the first	5
i had to say	5
to be put to	5
in another place he	5
but that it is	5
the study of philosophy	5
but the advocate for	5
which i have been	5
can there be any	5
there are also other	5
both of them were	5
that he ought not	5
in the decline of	5
not one of them	5
safety of decimus brutus	5
to be given to	5
to the object of	5
at the present time	5
of which there are	5
candidate for the consulship	5
there is no animal	5
which appears to have	5
to return to the	5
way in which he	5
which has been done	5
with the blood of	5
of that man who	5
a man of learning	5
the use of numbers	5
and dignity of the	5
i do not apprehend	5
men of praetorian rank	5
in the list of	5
by a kind of	5
to say that he	5
the force of eloquence	5
did not dare to	5
who would not have	5
the defence of the	5
those of the poets	5
is it that you	5
the importance of the	5
and if it be	5
there would have been	5
most critical period of	5
which are contrary to	5
and there is no	5
able to arrive at	5
of what is honourable	5
which it is not	5
as far as the	5
are two kinds of	5
not so much as	5
reference to the advantage	5
which ought to have	5
that which is most	5
the greeks call it	5
the fact is that	5
is the same thing	5
which the nature of	5
i have already said	5
but approve the steadiness	5
he will urge that	5
to every kind of	5
those who ought to	5
for any one to	5
it must be allowed	5
as well as in	5
the censure of the	5
in a manner advantageous	5
say no more of	5
that it is right	5
of the heavenly bodies	5
the magnitude of the	5
there is a difference	5
feelings of the mind	5
man of the highest	5
in the turn of	5
i should not have	5
in any other way	5
the souls of men	5
is to be considered	5
the recollection of the	5
to this kind of	5
the subject under discussion	5
to be allowed to	5
the last syllable is	5
men who are not	5
to the pleasures of	5
and what can be	5
as we have already	5
was joint consul with	5
and of the most	5
that ought to be	5
was a young man	5
have been done by	5
it seems desirable to	5
all the power of	5
from an opinion of	5
to do with the	5
return to the subject	5
which they ought to	5
we ought not to	5
it may be understood	5
in our power to	5
the subject of inquiry	5
by the greeks greek	5
is of this sort	5
have been able to	5
as if it had	5
that we are not	5
the different parts of	5
should like to know	5
that is the most	5
which of the two	5
perturbation of the mind	5
but when it is	5
this is the reason	5
it makes no difference	5
you have said that	5
that is not the	5
is the knowledge of	5
a most critical period	5
in the middle of	5
for they are the	5
the ides of march	5
what the greeks call	5
which are attributed to	5
to which they are	5
i have just mentioned	5
he should not be	5
he is a man	5
there is also a	5
such a nature that	5
to which i have	5
of his treatise on	5
what the character of	5
of the safety of	5
nothing could be more	5
things to be avoided	5
in the conduct of	5
and put to death	5
at the present moment	5
what has been said	5
it is said to	5
the kindness of the	5
who was not only	5
there is no such	5
is approved of by	5
to arrive at the	5
to be an evil	5
with respect to their	5
mind of a wise	5
of every sort of	5
a wise man be	5
is subject to grief	5
the fault of the	5
is a dispute as	5
is placed in the	5
the power of a	5
the second punic war	5
which you pursue them	5
he has left behind	5
the condition of the	5
for as to the	5
on the point of	5
of all these things	5
for that is what	5
considered with reference to	5
with which it is	5
whether the last syllable	5
as a wise man	5
been at all times	5
that he was the	5
in a state of	5
be thought to have	5
but why do i	5
on the same subject	5
the decline of life	5
and in this manner	5
which he wishes to	5
it will be advisable	5
the habit of being	5
give my vote for	5
as you are aware	5
ought to be so	5
look up to the	5
there should be no	5
as i have often	5
in support of the	5
he appears to me	5
he who does not	5
has been given to	5
are in need of	5
in which he had	5
and not to the	5
i have now explained	5
is not bound to	5
for it is impossible	5
by a resolution of	5
of the temple of	5
which is under discussion	5
power and nature of	5
that you are a	5
i have often heard	5
do not agree with	5
did not think that	5
the empire of the	5
i have been speaking	5
are attributed to persons	5
but in such a	5
on the letter of	5
hundred millions of sesterces	5
by the name of	5
is governed by the	5
but who is there	5
of the gods is	5
be proved to be	5
we have already said	5
subject of the present	5
the heat of the	5
the men of consular	5
the same as the	5
so much for the	5
the constitution of the	5
i have said enough	5
there must be some	5
that they should be	5
as it is not	5
as long as i	5
case of a man	5
may appear to be	5
to be compared with	5
the robe of war	5
other parts of the	5
and it is the	5
as to the other	5
in which they are	5
those which we have	5
who are said to	5
arrangement of our words	5
of what has been	5
it is true that	5
in which they were	5
that the life of	5
he will not be	5
part of a wise	5
the college of augurs	5
with the authority of	5
and whether it is	5
that the framer of	5
and that there is	5
it is impossible for	5
every part of a	5
if he be not	5
spirit of the law	5
he could not have	5
that the immortal gods	5
in the house of	5
that the gods are	5
i am afraid that	5
enemy to the republic	5
there would be an	5
of gods and men	5
am inclined to think	5
municipal towns and colonies	5
it is one thing	5
that the cause of	5
the war with pyrrhus	5
is one thing to	5
and there is a	5
of the people was	5
there will be a	5
rest of the citizens	5
before the time of	5
or that of the	5
the force of his	5
but they are not	5
the mouth of the	5
is as it were	5
it is owing to	5
have no connexion with	5
been in the habit	5
as if they had	5
was the daughter of	5
should not have been	5
of such a sort	5
man on his trial	5
is it possible for	5
approve the steadiness and	5
of the rest of	5
to be observed in	5
more difficult than to	5
the senate decrees that	5
that the souls of	5
as far as i	5
that all things are	5
to be the same	5
for he is the	5
out of the question	5
the question is whether	5
to show that the	5
in the atlas coelestis	5
when we say that	5
is the source of	5
does not appear to	5
for that is a	5
and authority of the	5
it is a common	5
i do not say	5
state of the republic	5
and in a manner	5
is superior to the	5
of the case is	5
they ought to have	5
superior to that of	5
he is to be	5
in the practice of	5
so great is the	5
so as to give	5
and of this kind	5
who had been the	5
in his treatise on	5
a manner that the	5
to speak in the	5
for him to be	5
into the mouth of	5
but if it is	5
that nothing could be	5
has left behind him	5
if you had been	5
whom i have just	5
at one time he	5
the beginning of the	5
to be used in	5
not in the least	5
the roman people has	5
who is to be	5
i am aware that	5
the parts of the	5
in need of money	5
the laws of lycurgus	5
army of marcus brutus	5
to point out how	5
are in opposition to	5
to think that he	5
is the greatest evil	5
on the art of	5
which we have not	5
i beg of you	5
in consequence of some	5
above all things to	5
heat of the sun	5
not only in the	5
one of his friends	5
the greatness of his	5
we find in the	5
the same may be	5
for what is more	5
that pain is the	5
we shall have to	5
intention of the writer	5
something of this sort	5
good but what is	5
set down in the	5
the whole body of	5
in the writings of	5
and the fourth legion	5
order that it may	5
in every sort of	5
authority of this order	5
will be advisable to	5
as soon as the	5
if you had not	5
in the same class	5
it is right to	5
which he has been	5
of the greatest importance	5
pain is the greatest	5
is found fault with	5
a tolerable share of	5
from that which is	5
knowledge of the civil	5
that he was very	5
we are going to	5
to make use of	5
what is the character	5
for what is so	5
are to be sought	5
is to be done	5
might be said of	5
of which he was	5
to be dealt with	5
the style of conversation	5
in my book on	5
in the reign of	5
is there who is	5
it follows that the	5
in the mind of	5
would not have done	5
as i have been	5
the strength of his	5
it is possible that	5
that there are some	5
for if it were	5
that he should have	5
in order that that	5
it does not seem	5
we must have recourse	5
dolabella a public enemy	5
need i mention the	5
order of the words	5
the action in question	5
a repelling of an	5
it is the same	5
in the doctrine of	5
the turn of his	5
if it is a	5
in the possession of	5
the gods and men	5
the list of orators	5
is proper to be	5
the form of the	5
on the one hand	5
the number of those	5
the appearance of a	5
which we are now	5
is the character of	5
says that he is	5
which there is a	5
if he were to	5
that nothing is good	5
was it possible for	5
in the whole world	5
that there are many	5
to the service of	5
is the cause of	5
the power and nature	5
think that i have	5
as soon as i	5
in order to prevent	5
ought to be given	5
for it does not	5
let us proceed to	5
it was not without	5
three short syllables and	5
whether he is a	5
a nature as to	5
although it is not	5
the practice of it	5
is one in which	5
where there is no	5
those who are in	5
there is a dispute	5
may be understood from	5
on which account it	5
this kind of oratory	5
proper to be said	5
he seems to be	5
and when it is	5
the matter in question	5
to say that a	5
is a part of	5
so that we may	5
we must consider what	5
in his manner of	5
cause of the republic	5
and it may be	5
way in which they	5
to hear what you	5
is a man of	5
by the man who	5
that he had no	5
to what is honourable	5
and all these things	5
i have before observed	5
a number of causes	5
a man whom you	5
what i may call	5
is the power of	5
think that they have	5
are as it were	5
will be derived from	5
he is to say	5
i wish he had	5
we are bound to	5
from the hands of	5
at the sight of	5
has the appearance of	5
at the end of	5
in the words of	5
when they think that	5
the government of the	5
to be acquainted with	5
colony of the roman	5
with the rest of	5
as well as of	5
you are in need	5
so that it was	5
to treat of the	5
the man whom he	5
you are in the	5
or if it is	5
and when we are	5
the nature of a	5
but what is there	5
and the other is	5
that caius pansa and	5
got the better of	5
book of his treatise	5
the case of any	5
the safety of decimus	5
to be the best	5
able to do so	5
it is called a	5
may not appear to	5
in order that there	5
that i have been	5
by the law of	5
it must not be	4
but he was a	4
that nothing can be	4
is added to the	4
devoted themselves to the	4
meeting of the senate	4
which it may be	4
the gates of the	4
by the death of	4
nearly at the same	4
he died in the	4
men of the state	4
a great variety of	4
the severity of the	4
the greek word greek	4
most agreeable to the	4
be a man of	4
may be allowed to	4
to whom he was	4
if the question is	4
to some one else	4
be proved to have	4
to the number of	4
be able to do	4
and if that is	4
and the legions of	4
merit of an orator	4
than that in which	4
for its own sake	4
for i have often	4
it was approved of	4
as far as he	4
one of those things	4
is there who can	4
of mind or body	4
that no one is	4
we shall be able	4
the same time with	4
as to show that	4
into the power of	4
that this was the	4
was the object of	4
the foundation of rome	4
at variance with one	4
be considered divisions of	4
to which he has	4
for the confirmation of	4
is a great deal	4
that he may be	4
from those topics which	4
any idea of the	4
of an orator to	4
may be said of	4
of the mind should	4
if there were no	4
topic is one which	4
of a young man	4
the roman people will	4
which we have promised	4
in this class of	4
is in need of	4
for what was the	4
he was not so	4
we have not been	4
has given rise to	4
is the difference between	4
such a state of	4
and the dignity of	4
when there is a	4
such a number of	4
in the service of	4
are many things which	4
called in greek greek	4
a great quantity of	4
for there can be	4
is given to the	4
it is sufficient to	4
some one asked him	4
there is no need	4
of the figures of	4
same might be said	4
is a thing which	4
been one of the	4
not without reason that	4
the senate on the	4
which is contrary to	4
but as this is	4
the death of trebonius	4
the protection of the	4
of three short syllables	4
be derived from it	4
whom he had been	4
that i may not	4
the time he lived	4
if i did not	4
examination into the excuses	4
by those who have	4
on the side of	4
in his power to	4
great is the force	4
to the person who	4
the people in the	4
the fourth book of	4
was a pupil of	4
by the nature of	4
i may use such	4
in the best manner	4
to the sound of	4
what is honourable and	4
one or other of	4
disorders of the mind	4
any thing of the	4
there who did not	4
there are as many	4
and in the same	4
as one of the	4
in the shades below	4
are thought to be	4
as a candidate for	4
of good and evil	4
to be the soul	4
freedom of the city	4
it might have been	4
in such a state	4
seems to be the	4
a man of uncommon	4
be an end of	4
used to say that	4
a man to be	4
which are in the	4
and that he had	4
when he was in	4
the soul of man	4
the honour of the	4
but it is very	4
for he thinks that	4
the goods of the	4
business of an orator	4
of the powers of	4
levied an army against	4
of the persons concerned	4
is often the case	4
and in that of	4
thorough knowledge of the	4
i have spoken of	4
better than the world	4
that they do not	4
under the head of	4
sort of thing it	4
be the case with	4
opinion that it is	4
the last day of	4
and if it had	4
the names of the	4
which has not been	4
by the assistance of	4
does not belong to	4
things which he had	4
such thing as a	4
by the addition of	4
for i had rather	4
in order that you	4
is the most important	4
man of the most	4
what he ought to	4
he will point out	4
in the fourth book	4
not so much for	4
courses of the stars	4
who has not been	4
a part of it	4
in favour of the	4
all the parts of	4
and on this account	4
and that it would	4
i may use the	4
may use such an	4
but what occasion is	4
is allowed to be	4
to the time at	4
on the opposite side	4
within the walls of	4
appeared to me to	4
the time we are	4
may be divided into	4
and in this way	4
is produced by the	4
be glad to hear	4
take into consideration the	4
it is on this	4
the gods of the	4
from the same topics	4
which are produced by	4
the son of paulus	4
we must take care	4
the discovery of arguments	4
that which is called	4
that you have been	4
it was owing to	4
which relate to the	4
name of the action	4
the perturbations of the	4
a very short time	4
of the gods to	4
why are we to	4
affection of the mind	4
if this is the	4
to be done by	4
the dream of scipio	4
there be any one	4
those which have been	4
a most illustrious and	4
in the matter of	4
if that is the	4
part of an oration	4
if you are not	4
be the same as	4
with reference to which	4
i think that it	4
his colleague in the	4
in favor of the	4
as to the question	4
with which you pursue	4
the fact of the	4
when the inquiry is	4
who are the hearers	4
the time of our	4
hundred and forty years	4
had been one of	4
which we may be	4
but in consequence of	4
of the city to	4
as it were a	4
the thing to be	4
the roman people in	4
affairs of the state	4
of the same sort	4
other side of the	4
will say no more	4
for it is often	4
this is what i	4
is likely to be	4
is no reason why	4
which i just now	4
an enemy by the	4
which they call greek	4
the number of them	4
is more difficult than	4
for as it is	4
nothing of the rest	4
matter which is the	4
that they have no	4
would never have been	4
has violated the law	4
the only one which	4
common feeling of right	4
in front of the	4
the army of caius	4
the same as that	4
on the affairs of	4
was the first to	4
that the world was	4
have taken up arms	4
they ought not to	4
as there is no	4
time we are speaking	4
a thorough knowledge of	4
customs of our ancestors	4
that which the greeks	4
no man can be	4
by the laws of	4
will say nothing of	4
may seem to be	4
nothing in the world	4
he might have been	4
thing of the kind	4
we have already mentioned	4
it is probable that	4
of life and reason	4
to things which are	4
in spite of the	4
a man with whom	4
to the rules of	4
thing in the world	4
on the death of	4
from the divisions of	4
it is not merely	4
or what he is	4
the close of a	4
in the city and	4
which we are going	4
that the wise man	4
be of the greatest	4
the passions of the	4
the steadiness and intrepidity	4
to their own intrinsic	4
of the republic to	4
inclined to receive information	4
which he did not	4
of your own accord	4
a manner advantageous to	4
those things which i	4
as if i were	4
that by means of	4
then it is not	4
he used to say	4
for no one is	4
the beginning of this	4
the nature of it	4
he was a great	4
governed by the providence	4
to have done it	4
for those men who	4
to pay attention to	4
to have done so	4
to the recollection of	4
punishment inflicted on him	4
the light of day	4
he is the patron	4
for the defence to	4
sought for the sake	4
which contains in itself	4
in what manner he	4
the possession of the	4
the fruits of the	4
are to be avoided	4
of the principles of	4
might be able to	4
case is the same	4
attended the lectures of	4
to be defined by	4
there could be no	4
a general of the	4
which are perceived by	4
i am able to	4
in the arrangement of	4
with whom you have	4
is not the case	4
the midst of this	4
of which kind are	4
you seem to me	4
that there will be	4
will be requisite to	4
is a token of	4
you are accustomed to	4
for this is what	4
that it could not	4
the nineteenth of december	4
i should never have	4
the name of this	4
and those who have	4
he never would have	4
is not right to	4
particular forms of expression	4
eight pages are missing	4
in our own power	4
in no need of	4
if it does not	4
but i will not	4
had not been for	4
reason for doing so	4
man of the name	4
to enable us to	4
of the most important	4
not to be able	4
is not at all	4
wherefore it will be	4
the opening of a	4
he was one of	4
the name of peace	4
which ought to be	4
i was at athens	4
he was so far	4
of the greatest genius	4
it is more difficult	4
from the roman people	4
of the most eminent	4
that any one who	4
from that of the	4
you will find that	4
that the gods have	4
man who is arguing	4
in any other manner	4
has been already said	4
at the earliest opportunity	4
repelling of an accusation	4
i return to the	4
the father of the	4
not one of these	4
no existence at all	4
statements of the case	4
be a sort of	4
be attended to in	4
but what is that	4
of it by the	4
but that which is	4
was by no means	4
a time when the	4
far as possible from	4
right to do so	4
to be the greatest	4
the art of logic	4
the council of the	4
the dignity of a	4
to be looked on	4
to speak of that	4
a member of the	4
but it must be	4
that is not a	4
he did not know	4
enough has been said	4
of the whole body	4
the man to whom	4
the son of the	4
as there is in	4
if any one should	4
a man of some	4
it seems good to	4
did not appear to	4
the circumstances of the	4
of the laws and	4
that you could have	4
if we do not	4
was not only a	4
which have been done	4
but why should i	4
have not got money	4
that they may have	4
the same kind of	4
let us come to	4
more beautiful than the	4
the midst of his	4
to reply to me	4
the minds of all	4
things which i have	4
it will be of	4
as well as his	4
in all kinds of	4
the refulgent heaven above	4
if they are not	4
as a kind of	4
those who have deserved	4
that has been done	4
it will be requisite	4
and that i have	4
summoned the senate to	4
in the days of	4
again two pages are	4
should seem to be	4
the knowledge of which	4
which all men call	4
order that we may	4
those whom i have	4
which we are speaking	4
the knowledge of things	4
the speaker who is	4
it was i who	4
people think that it	4
the case with respect	4
who was joint consul	4
in order that i	4
in the attic manner	4
circumstances which are attributed	4
no one will ever	4
that that should be	4
the common reading is	4
in defiance of the	4
which is not a	4
last syllable is long	4
to the memory of	4
about the same time	4
it is desirable that	4
far from being a	4
as to be unable	4
which we show that	4
the rest of my	4
the law of nature	4
and so much the	4
choice of his words	4
the mere fact of	4
what think you of	4
of which we were	4
his manner of speaking	4
afterwards it will be	4
because it is not	4
born for the republic	4
has a right to	4
to see what is	4
think that those men	4
in the mean while	4
to be referred to	4
and the authority of	4
an opinion of some	4
the sun and the	4
a comparison of the	4
that the things which	4
who have deserved well	4
and in what place	4
of the greatest weight	4
or that it was	4
what must we think	4
but still it is	4
is no such thing	4
be considered as a	4
any one of these	4
have recourse to a	4
so called from the	4
is moved by an	4
t cicero against marcus	4
why it was done	4
the powers of eloquence	4
it is the most	4
have arrived at the	4
that it must be	4
it may not be	4
even if it were	4
time he lived in	4
are not at all	4
was not given to	4
of all good men	4
they think that they	4
am going to say	4
and the whole of	4
does not seem to	4
to show that it	4
imperator and consul elect	4
the other side of	4
occasion is there to	4
am speaking of the	4
not seem to have	4
his next of kin	4
as to make it	4
necessary for us to	4
is an opinion of	4
of which he himself	4
from the letter of	4
all the force of	4
i have often said	4
roman people to be	4
diseases of the mind	4
for these are the	4
the language of a	4
if i were not	4
that those who had	4
it is a matter	4
if i could have	4
the most learned men	4
use such an expression	4
he will be able	4
be done at all	4
of those which are	4
but he was not	4
but those also who	4
some way or other	4
is the patron of	4
was there who did	4
the bonds of the	4
which is the greatest	4
be shown to be	4
the very same words	4
army of caius caesar	4
of that frantic man	4
the temples of the	4
what is there that	4
whence it follows that	4
as has been said	4
but a wise man	4
the work of a	4
to make life happy	4
to the decision of	4
without having recourse to	4
to give an account	4
in the second place	4
i wish to hear	4
it is certain that	4
the course of the	4
knowledge of the gods	4
and not to be	4
of what is past	4
that the accused person	4
by force of arms	4
is such a thing	4
the body of the	4
i will tell you	4
he seems to have	4
son of cnaeus pompeius	4
with the view of	4
not deserve to be	4
not only by the	4
there is nothing but	4
could not possibly be	4
that something has been	4
to take possession of	4
to a certain extent	4
that when he was	4
it will be easy	4
at present we will	4
in the judgment of	4
the glory of his	4
is the only one	4
mind of a man	4
and as there are	4
what i have said	4
is the opinion of	4
wise man is not	4
one which is not	4
after the fashion of	4
same may be said	4
of the body are	4
by the hands of	4
of the weakness of	4
be free from grief	4
and in order to	4
sound of the flute	4
between a man and	4
application of the mind	4
parts of the universe	4
is long or short	4
into the good graces	4
be able to bear	4
of those who hear	4
you are quite right	4
there are two sorts	4
it will also be	4
in the rank of	4
against the will of	4
did not choose to	4
was that of yours	4
without the help of	4
so that there is	4
to them by the	4
my book on consolation	4
say that he is	4
there was no such	4
any one who is	4
were not acquainted with	4
the groans of the	4
of those men by	4
far superior to all	4
whom we ought to	4
but in the other	4
it is by no	4
with the exception of	4
do i think that	4
the son of a	4
it is possible to	4
in the beginning of	4
parts of the world	4
line of conduct which	4
foreign to the subject	4
to be taken for	4
the fear of death	4
take the trouble to	4
nor do i think	4
the opinion of some	4
the appearance of good	4
possible for me to	4
in speaking of the	4
but if he is	4
that i should not	4
the object of the	4
the interest of the	4
whoever is subject to	4
the management of the	4
that he is a	4
to be conferred on	4
which the mind is	4
be done by the	4
in common with the	4
be derived from those	4
one who would not	4
it is quite plain	4
affections of the mind	4
as those which are	4
i would not have	4
find fault with the	4
into the excuses alleged	4
in the present case	4
when some one asked	4
be looked on as	4
in regular order to	4
to what has been	4
deliberation and demonstration are	4
the following speech to	4
conjectural statement of a	4
to the utmost of	4
framer of the document	4
i have no doubt	4
right so to do	4
to those who had	4
have been in the	4
they are ready to	4
he asserts that the	4
no means to be	4
able to bear the	4
general interests of the	4
of all things is	4
without the aid of	4
one can be happy	4
and for that reason	4
he had been a	4
in opposition to one	4
to the people in	4
what will you say	4
it is for the	4
had been willing to	4
of some of the	4
he was able to	4
the business of the	4
after the expulsion of	4
those who are not	4
by the kindness of	4
man is free from	4
which we have been	4
argument brought to invalidate	4
of the gods was	4
and those things which	4
that that is the	4
believe that there are	4
if there were any	4
all that he had	4
it ought to have	4
matter of such importance	4
to be called a	4
a common feeling of	4
that it is desirable	4
at the time we	4
the martial legion and	4
in opposition to a	4
be considered as the	4
what you have said	4
i be able to	4
that there were many	4
that which is contained	4
there has been a	4
because there is nothing	4
still there was no	4
well versed in the	4
it was necessary to	4
the same time to	4
made up of two	4
was very far from	4
defence of the republic	4
it seems to be	4
in all other respects	4
cultivation of the soil	4
one of those who	4
general of the roman	4
on the same day	4
the misfortunes of another	4
what is likely to	4
he had the power	4
need i say more	4
and if we are	4
if you do not	4
in compliance with the	4
are contrary to one	4
will speak of the	4
handed down to us	4
when the accused person	4
on the last day	4
is it that the	4
i wish i could	4
that you may be	4
for it was the	4
sufficient for a happy	4
in his own house	4
a conjectural statement of	4
is to be the	4
not on account of	4
there is no dispute	4
they are the most	4
as a general rule	4
what he is saying	4
in the government of	4
ought to have done	4
a place in the	4
is the force of	4
when he says that	4
i have already observed	4
as i have just	4
of it will be	4
in the attic taste	4
the case is the	4
the same time lived	4
who did not know	4
but it is time	4
and it is a	4
the chiefs of the	4
as it ought to	4
any other kind of	4
of the mind are	4
for who is there	4
by no means to	4
but the man who	4
to be attended to	4
is contained in the	4
the man on his	4
the good graces of	4
means of which the	4
think that we ought	4
by their own weight	4
since it is not	4
as when the question	4
it is necessary for	4
is it in your	4
of the state is	4
the other ornaments of	4
is the same in	4
that which is brought	4
the same might be	4
the cause of their	4
that which i have	4
it is well to	4
order to be able	4
it is allowable to	4
hence it follows that	4
concerning the immortal gods	4
have devoted themselves to	4
to be dear to	4
be classed among the	4
good graces of his	4
such men as these	4
inasmuch as he is	4
as if i had	4
but it will be	4
the foundation of the	4
said that he had	4
the object of our	4
who are possessed of	4
is divided into two	4
is set down in	4
the examination of the	4
things of this kind	4
whether there is any	4
who have been the	4
of the kindness of	4
those who are desirous	4
variance with one another	4
which arises from the	4
man who is accused	4
i have just observed	4
may not seem to	4
is more difficult to	4
and the more so	4
part of a sentence	4
this kind of argument	4
he himself had been	4
minds of the hearers	4
same topics as those	4
in the same kind	4
that he not only	4
that there are two	4
neither a statement of	4
from whence it is	4
the distribution of the	4
the seven wise men	4
are to be used	4
as to what they	4
of the existence of	4
the most eloquent of	4
as we may say	4
of the hearer is	4
a wise man will	4
of the person who	4
i may so say	4
a manner that it	4
there is nothing that	4
here four pages are	4
be able to speak	4
in a similar manner	4
a case in which	4
he will say that	4
but the things which	4
according to his own	4
and the result is	4
nothing is more difficult	4
the loss of a	4
they are not to	4
gift of the gods	4
syllable is long or	4
as to the name	4
the choice of his	4
the accused person is	4
the orator whom we	4
that you do not	4
it is quite sufficient	4
does not apply to	4