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ties of natural things, which
cling to the truth, and not to lies,
agree with their undertaking.
It is also impossible that deception
should take precedence over the work
itself, that vice should take precedence over
virtue, or that the inconsistent fables
of the common people should be found
to be more truthful than the manifest
evidence. And if such a thing
should occur, one could
trust neither in reasonable
consequences nor in the experience of the
reasonable human senses in anything,
and one would have to draw everything
into doubt with the Pyrrhonists skeptic philosophers and the new
Academics skeptic philosophers of the later Academy. In my opinion, those
who brought both writings, the Fama and Confessio, to light, have