On Divination and On the Laws (Yonge Treatises of Cicero)
- Language:
- English
- Translation:
- C. D. Yonge
- Status:
- Complete work
- Authorship:
- Written by the author
- Condition of the text:
- No scanning noise detected (automatic measure over the whole text, not checked by hand)
- Extent:
- ~240,000 words · 1,126 passages
Cite this work
- APACicero. (n.d.). On Divination and On the Laws (Yonge Treatises of Cicero) (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/en/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero
- MLACicero. On Divination and On the Laws (Yonge Treatises of Cicero). Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/en/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero.
- ChicagoCicero. On Divination and On the Laws (Yonge Treatises of Cicero). Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/en/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero.
Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.
What it is about
Two treatises in one volume: On Divination, which examines whether auguries and dreams foretell anything, and On the Laws, which looks for the foundation of right.
Context and history
The De divinatione is in a curious position: it is a dialogue between Cicero and his brother Quintus, and it is Cicero himself who, in the second book, takes divination apart item by item — although he was an augur, an official Roman priesthood. He distinguishes the public usefulness of religion from its truth, which is not common in an ancient text. The De legibus was left unfinished, like the Republic, of which it is the continuation.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
than folly? Besides, there are many inconveniences in life which the wise can learn’ to think lightly of, by dwelling rather on the advantages which they receive; but which fools are unable to avoid when they are coming, or to bear when they are come. _ X&X. They who affirm the world to be an animated and intelligent being, have by no means discovered the nature of the mind, nor are able to conceive in what form that essence can exist ; but of that I shall speak more hereafter. At present, I must express my surprise at the weakness of those, who endeavour to make it out to be not only animated and immortal, but likewise happy, and round, because Plato says that is the most beautiful form; whereas I think a cylinder, a square, a cone, or a pyramid, more beautiful. But what life do they attribute to that round Deity? ‘Truly it isa being whirled about with a celerity to which nothing can be even conceived by the imagination as equal; nor can I imagine how a settled mind and happy life can consist in such motion, the least degree of which would be troublesome to us. Why therefore should it not be considered troublesome also to the Deity? For the earth itself, as it is part of the world, is part also of the Deity. We see vast tracts of land barren and uninhabitable ; some, because they are scorched by the too near approach of the sun ; others, because they are bound up with frost and snow, through the great distance which the sun is from them. Therefore, if the world is a Deity, as these are parts of the world, some of the Deity’s limbs must be said to be scorched, and some frozen.