Cicero on Divination: Book 1 (Clarendon Ancient History Series) (Bk. 1)
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In the two Books of De divinatione Cicero considers beliefs concerning fate and the possibility of prediction: in the first book he puts the (principally Stoic) case for them in the mouth of his brother Quintus; in the second, speaking in his own person, he argues against them. In this new translation of, and commentary on, Book One--the first in English for over 80 years--David Wardle guides the reader through the course of Cicero's argument, giving particular attention to the traditional Roman and the philosophical conception of divination.
just literary, but also probative— instances of divination from the contemporary period would be far harder to deny.91 Quintus’ argument has, in Stoic terms, a perfectly defensible structure, and is carefully constructed as such by Cicero.92 The cogency of the argument is another question. Quintus has to establish that there is such a thing as divination, a challenge which the Stoics met by relying on arguments from experience: (i) innumerable instances of ‘divination’ can be demonstrated; and
Studies in Classical Philology ICS Illinois Classical Studies IG Inscriptiones Graecae (Berlin, 1873– ). IGRRP R. Cagnat (ed.), Inscriptiones Graecae ad res Romanas pertinentes (Paris, 1901–27). IGUR L. Moretti (ed.), Inscriptiones Graecae Urbis Romae (Rome 1968– ). II Inscriptiones Italicae. JDI Jahrbuch des Deutschen Archa¨ologischen Instituts JHA Journal for the History of Astronomy JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JHS Journal of
this to the Senate; he did not dare to do this. The same order was given and a warning not to test his power. Not even then did he dare. Then his son died and the same warning was given a third time by a dream. Then he too became ill and told his friends, on whose advice he was carried by litter to the Senate-house, and when he had related the dream to the Senate he returned home on his own feet, restored. It is handed down that the dream was accepted by the Senate and the games were repeated a
mountains in summer, have noted more readily the songs and Xights of birds. The same explanation goes for Pisidia and for our Umbria. The whole of Caria and particularly the Telmessians, of whom I have spoken above, since they inhabit very rich and highly fertile Welds, in which many things are formed and created because of their fertility, they are sharp at noticing portents. (95) Indeed, who does not see that in all the best states auspices and all the other kinds of divination have wielded the
40. 11). Claudius’ position may have been that those who were not colleagues of the magistrate about to undertake an action were not permitted to announce a negative sign unless it had truly occurred and had been seen by them by chance, i.e. unless it was a bona Wde oblative sign, whereas Ateius had deliberately looked for and invented a negative sign (Valeton 1889: 419 V.; 1890: 429, 442–3). Within a few months of writing these words, Cic. himself wishes evil on M. Antonius for having falsiWed