By David Wardle
Within the Books of De divinatione Cicero considers ideals touching on destiny and the opportunity of prediction: within the first e-book he places the (principally Stoic) case for them within the mouth of his brother Quintus; within the moment, talking in his personal individual, he argues opposed to them. during this new translation of, and remark on, booklet One--the first in English for over eighty years--David Wardle courses the reader in the course of the process Cicero's argument, giving specific cognizance to the conventional Roman and the philosophical perception of divination.
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Extra resources for Cicero on Divination: Book 1 (Clarendon Ancient History Series) (Bk. 1)
OV. 2. 60: ‘in these books I have followed Panaetius, but have not translated him’; cf. Fin. 1. 6. Cicero distinguishes himself from interpretes, who produced close, literal translations (cf. Powell 1995: 278). 101 Cicero has often been regarded as no more than a transcriber or translator of his Greek sources, but this view is unsustainable (cf. Powell 1995: 8 n. 20). For detailed argument on De OYciis, see E. Lefe`vre, Panaitios’ und Ciceros PXichtenlehre: Vom philosophischen Traktat zum politischen Lehrbuch (Stuttgart, 2001) and the review by J.
Ibid. 34: ‘wo die Widerlegung nicht durchschlagend sein soll, erha¨lt der Dogmatiker mehr Redezeit’. 87 I draw on the tables in SchoWeld (1986: 64–5) and Nice (1999: 81) and on Krostenko’s analysis (2000: 370–1). MacKendrick (1989: 185–96) oVers a very detailed summary and proposed analysis in terms of a speech, but the divisions he proposes are often arbitrary. 22 11b–12a 12b–33 34–84a 84b–108 109–31 132 Introduction Partitio locus de vetustate (argument from antiquity) A locus de consensu omnium (argument from ubiquity) B There are two kinds of divination: natural and artiWcial c Observe eVects, not explain causes (locus de ignorantia) d ConWrmatio Discussion of d (12b–25a) A and B illustrated through augury (25b–33) Defence of natural and artiWcial divination c, d, B, and A restated (34–7); illustrated for Natural divination (37–71) oracles (37–8) dreams (39–65) prophetic frenzy (65–9) Cratippus’ theory of natural divination (70–1) ArtiWcial divination—examples of coniectura (72–9a) Divination exists (79b–83): individual gods do not intervene; divination is a natural power (79–81) existence of gods requires existence of divination (82–84a) ConWrmatio Restatement of A, B, c, and d (84b–6); and illustration of A E vetustate (87–9) B E consensu omnium (90–108) Barbarian exempla (90–4) Civilized exempla (95–108) Greek (95–6) Roman (97–108) d revisited; possible approaches to be articulated by c (109) natural divination (110–17) artiWcial divination (118–25a) [incl.
Gracchus (1. 56); and the generalizing plurals of Fabii and Gellii (1. 55), as typical annalistic historians. g. the quotations from his own poetry (1. 17–22, 106), his experiences from 58 to the Civil War (1. 58–9, 68–9). 107 Pease, 27–8. In preparing for De Natura Deorum and De Divinatione Cicero had requested from Atticus a copy of Brutus’ epitome of Coelius (Att. 13. 8). As we do not know how closely Brutus stuck to Coelius and what information he preserved, it is hypothetical whether we consider that Cicero went from the epitome back to the original or not.