By David Wardle
Within the Books of De divinatione Cicero considers ideals referring to destiny and the potential for prediction: within the first booklet 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 statement on, ebook One--the first in English for over eighty years--David Wardle publications the reader in the course of the process Cicero's argument, giving specific awareness to the normal 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)
Sample text
Although Cicero mentions Posidonius as a source of an exemplum or argument only three times in book 1 and Cratippus only twice,117 their inXuence goes far wider than the immediate paragraphs in which their names occur, the key battleground being the extended argumentative section on the ratio of divination (1. 109–31). As no substantial fragments of Posidonius’ On Divination and no indication at all of Cratippus’ views on divination exist outside what can be gathered from Cicero’s De Divinatione, to prove the extent of Cicero’s debt to either is impossible.
The emphasis on the argumentative methods of the New Academy both explains why Marcus’ attack has taken the form it has, and explicitly leaves Quintus free to hold his own views. (iv) Incongruity of Philosophical and Sceptical Priests? In De Natura Deorum C. Aurelius Cotta, consul of 75 and member of the pontiWcal college, presents the case of the sceptical Academy against Stoic arguments, but also declares clearly his support for traditional Roman worship of the gods (ND 3. 5). Likewise Marcus in De Divinatione, a member of the augural college (as is mentioned and alluded to repeatedly, 1.
PfeVer (1976: 49) considers the arguments of Pohlenz and Heinemann unconvincing, in that 1. 60–9 and 109–16 contain nothing that is speciWcally Posidonian. He also rejects the idea of W. Theiler, Die Vorbereitung des Neuplatonismus (Berlin, 1930), 135–9, that 1. 109–16 in essence comes from Posidonius, although reworked by Cicero. 123 See Reydams-Schils 1997: esp. 468–71. 124 PfeVer 1976: 88–92. Cf. 1. 120. 125 1. 110 (mens divina, cognatio) and 1. 111. In the paragraph explaining dream divination (1.