De divinatione
- Idioma:
- anglès
- Traducció:
- C. D. Yonge
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~240.000 paraules · 1.126 passatges
Cita aquesta obra
- APACiceró. (n.d.). On Divination and On the Laws (Yonge Treatises of Cicero) [De divinatione] (C. D. Yonge, Trans.). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero
- MLACiceró. On Divination and On the Laws (Yonge Treatises of Cicero) [De divinatione]. Translated by C. D. Yonge. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero.
- ChicagoCiceró. On Divination and On the Laws (Yonge Treatises of Cicero) [De divinatione]. Translated by C. D. Yonge. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/cicero/on-divination-and-on-the-laws-yonge-treatises-of-cicero.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
Dos tractats en un volum: Sobre l'endevinació, que examina si els auguris i els somnis prediuen res, i Sobre les lleis, que busca el fonament del dret.
Context i història
El De divinatione té una situació curiosa: està escrit en forma de diàleg entre Ciceró i el seu germà Quint, i és Ciceró mateix qui, al segon llibre, desmunta l'endevinació una per una —tot i que ell era àugur, un càrrec religiós oficial de Roma. Distingeix entre la utilitat pública de la religió i la seva veritat, cosa que no és gaire freqüent en un text antic. El De legibus va quedar inacabat, com la República, de la qual és la continuació.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el 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.