By David Wardle
Within the Books of De divinatione Cicero considers ideals touching on destiny and the potential 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, conversing in his personal individual, he argues opposed to them. during this new translation of, and statement on, booklet 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 belief of divination.
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Additional info for Cicero on Divination: Book 1 (Clarendon Ancient History Series) (Bk. 1)
109 Fleck 1993. Indeed, Cicero had an extensive library, see Pu¨tz 1925. g. Pease, 22. 111 If, however, we credit Quintus’ claim that he is going to produce a set of examples on dreams superior to those of Chrysippus and Antipater (1. 112 Yet we cannot quantify what he may have done. 113 The subject of divination was treated by all branches of Classical and Hellenistic philosophy, as the doxography in the introduction to book 1 makes clear,114 so a very wide range of authorities was available to Cicero.
2), about which Cicero says nothing. The reference to the future De Fato at 1. ). 142 1. 10–11 and 2. 142. It is not clear to me that the third passage cited by Durand (1903: 179) in this class (2. 52–3) is appropriate: nothing except the ipse gives it particular force (pace Giomini 1971: 19 n. 20). 143 If the inference about the Wrst group of passages is correct, it is clear that Cicero added the last passages after 15 March 44 to a text that was substantially complete. This would mean a procedure of revision similar to that which he mentions for book 5 of De Finibus (Att.
44, ‘otherwise one would have to explain the apparent slowing down of his literary production in January–March 44, when he was otherwise working only on the De Divinatione’. It is preferable to push the work on De Senectute back to late 45. 149 This suggests that composition did not begin before winter 45. Cicero’s sojourn in Rome from early January and his apparent lack of interest in politics during that period, to judge from the paucity of letters Ad Familiares, would have allowed him ample time to compose both books before Caesar’s death.