De Divinatione - Revision history

M. Lucretius Agricola at 12:08, 27 May 2010

2010-05-27T12:08:42Z

← Older revision		Revision as of 12:08, 27 May 2010
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	Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38		Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38
		+
		+	Linderski, J., 2007. Review of David Wardle (ed. & tr.), On Divination Book 1 in Scholia Reviews ns 16 (2007) 41. http://www.classics.ukzn.ac.za/reviews/07-41war.htm

	Pease, A.S., 1920. Cicero. De Divinatione Libri Duo. Illinois Studies in Language and Literature 6, Urbana, Illinois.		Pease, A.S., 1920. Cicero. De Divinatione Libri Duo. Illinois Studies in Language and Literature 6, Urbana, Illinois.

M. Lucretius Agricola: incorporate Goar 1968

2010-05-26T12:29:51Z

incorporate Goar 1968

← Older revision		Revision as of 12:29, 26 May 2010
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	In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.		In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.

−	Beard proposes ~~an alternative~~ reading, distinguishing the "Marcus" character from Cicero the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Beard asserts that ''de divinatione'', with its balanced structure, should be read as a whole, and points to its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ambiguous stand in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:	+	Goar suggests not a change in belief between the writing of ''De legibus'' and ''De divinatione'' but a change in purpose. ''De legibus'' was meant "...to glorify the past, and, by so doing, to point the way back to sanity and order" while the intent of ''De divinatione'' is "...to destroy superstition without discarding belief... [H]e nowhere advocates the abolition of practice,
		+	and repeatedly affirms the tenets which concern the gods, providence, and so on." Goar concludes with the observation that "...if ''De divinatione'' become [sic] dangerous to the old religion centuries later when it was fighting for its existence against Christianity, that is a development which Cicero could not have foreseen. The work was never meant by its author to be an attack on the state religion. <ref>Goar pg. 247-8</ref>
		+
		+	Beard proposes another reading, distinguishing the "Marcus" character from Cicero the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Beard asserts that ''de divinatione'', with its balanced structure, should be read as a whole, and points to its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ambiguous stand in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:

	<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare arguments, to draw forth all that may be said on behalf of any opinion, and without asserting its own authority to leave the judgement of those listening entirely free."<ref>''De divinatione'' II, 150. ''Cum autem proprium sit Academiae iudicium suum nullum interponere, ea probare quae simillima veri videantur, conferre causas et quid in quamque sententiam dici possit expromere, nulla adhibita sua auctoritate iudicium audientium relinquere integrum ac liberum, tenebimus hanc consuetudinem a Socrate traditam eaque inter nos, si tibi, Quinte frater, placebit, quam saepissime utemur." "Mihi vero", inquit ille, "nihil potest esse iucundius."''</ref></blockquote>		<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare arguments, to draw forth all that may be said on behalf of any opinion, and without asserting its own authority to leave the judgement of those listening entirely free."<ref>''De divinatione'' II, 150. ''Cum autem proprium sit Academiae iudicium suum nullum interponere, ea probare quae simillima veri videantur, conferre causas et quid in quamque sententiam dici possit expromere, nulla adhibita sua auctoritate iudicium audientium relinquere integrum ac liberum, tenebimus hanc consuetudinem a Socrate traditam eaque inter nos, si tibi, Quinte frater, placebit, quam saepissime utemur." "Mihi vero", inquit ille, "nihil potest esse iucundius."''</ref></blockquote>
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	Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}}		Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}}
		+
		+	Goar, R., 1968. The Purpose of ''De Divinatione''. Transactions and Proceedings of the American Philological Association, Vol. 99 pp. 241-248. The Johns Hopkins University Press. {{JSTOR\|2935842}}

	Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38		Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38

M. Lucretius Agricola: /* Sources */

2010-05-24T00:53:44Z

Sources

← Older revision		Revision as of 00:53, 24 May 2010
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	Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38		Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38
		+
		+	Pease, A.S., 1920. Cicero. De Divinatione Libri Duo. Illinois Studies in Language and Literature 6, Urbana, Illinois.

	Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.		Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.
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	Wardle, D. (ed. & tr.), 2006. On Divination Book 1. Clarendon Ancient History Series. Oxford: Oxford University Press. Pp. xii + 469. ISBN 0199297916 Review by J. Linderski: http://www.classics.ukzn.ac.za/reviews/07-41war.htm Website: http://www.oup.com/us/catalog/general/series/ClarendonAncientHistorySeries/		Wardle, D. (ed. & tr.), 2006. On Divination Book 1. Clarendon Ancient History Series. Oxford: Oxford University Press. Pp. xii + 469. ISBN 0199297916 Review by J. Linderski: http://www.classics.ukzn.ac.za/reviews/07-41war.htm Website: http://www.oup.com/us/catalog/general/series/ClarendonAncientHistorySeries/
		+
	==References==		==References==
	<references/>		<references/>

M. Lucretius Agricola at 06:30, 23 May 2010

2010-05-23T06:30:13Z

← Older revision		Revision as of 06:30, 23 May 2010
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	Beard proposes an alternative reading, distinguishing the "Marcus" character from Cicero the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Beard asserts that ''de divinatione'', with its balanced structure, should be read as a whole, and points to its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ambiguous stand in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:		Beard proposes an alternative reading, distinguishing the "Marcus" character from Cicero the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Beard asserts that ''de divinatione'', with its balanced structure, should be read as a whole, and points to its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ambiguous stand in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:

−	<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare	+	<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare arguments, to draw forth all that may be said on behalf of any opinion, and without asserting its own authority to leave the judgement of those listening entirely free."<ref>''De divinatione'' II, 150. ''Cum autem proprium sit Academiae iudicium suum nullum interponere, ea probare quae simillima veri videantur, conferre causas et quid in quamque sententiam dici possit expromere, nulla adhibita sua auctoritate iudicium audientium relinquere integrum ac liberum, tenebimus hanc consuetudinem a Socrate traditam eaque inter nos, si tibi, Quinte frater, placebit, quam saepissime utemur." "Mihi vero", inquit ille, "nihil potest esse iucundius."''</ref></blockquote>
−	arguments, to draw forth all that may be said on behalf of any opinion, and without asserting	+
−	its own authority to leave the judgement of those listening entirely free."</blockquote>	+

	''De divination'' marks a milestone in Roman thought. Its author was fully expert in Roman religion as well as in Greek philosophy, two very different systems. In ''de divinatione'' the two are not as much integrated as juxtaposed. It is not the end of a conversation, but the beginning. "Its most striking positive feature is the fact that it is a dialogue about religion; that, over two books, an argument is sustained specifically on the subject of divination. This amounts to a clear indication of one of the most important religious developments of the late Republic. Not only was it a period characterized by intense interest in religion, ... but it was, more crucially, the period when 'religion', as an activity and a subject, became clearly defined out of the traditional, undifferentiated, politico-religious amalgam of Roman public life."<ref>Beard, op.cit. p. 46</ref>		''De divination'' marks a milestone in Roman thought. Its author was fully expert in Roman religion as well as in Greek philosophy, two very different systems. In ''de divinatione'' the two are not as much integrated as juxtaposed. It is not the end of a conversation, but the beginning. "Its most striking positive feature is the fact that it is a dialogue about religion; that, over two books, an argument is sustained specifically on the subject of divination. This amounts to a clear indication of one of the most important religious developments of the late Republic. Not only was it a period characterized by intense interest in religion, ... but it was, more crucially, the period when 'religion', as an activity and a subject, became clearly defined out of the traditional, undifferentiated, politico-religious amalgam of Roman public life."<ref>Beard, op.cit. p. 46</ref>

M. Lucretius Agricola at 14:58, 22 May 2010

2010-05-22T14:58:31Z

← Older revision		Revision as of 14:58, 22 May 2010
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	[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>		[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>

−	~~Until recently, the~~ prevailing view ~~was~~ that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Falconer"/> This view is most succinctly summed up by Thayer: "Synopsis: He doesn't believe in it."<ref>http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/home.html</ref>	+	The prevailing scholarly view has been that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Falconer"/> This view is most succinctly summed up by Thayer: "Synopsis: He doesn't believe in it."<ref>http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/home.html</ref>

	In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.		In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.

−	Beard proposes an alternative reading, distinguishing "Marcus"~~, a~~ character ~~in the dialog~~ from "Cicero", the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> ~~Moreover,~~ ''de divinatione'' should be read as a whole, ~~with its balanced structure~~ and its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ~~idea~~ in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:	+	Beard proposes an alternative reading, distinguishing the "Marcus" character from Cicero the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Beard asserts that ''de divinatione'', with its balanced structure, should be read as a whole, and points to its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this ambiguous stand in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:

	<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare		<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare
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	its own authority to leave the judgement of those listening entirely free."</blockquote>		its own authority to leave the judgement of those listening entirely free."</blockquote>

−		+	''De divination'' marks a milestone in Roman thought. Its author was fully expert in Roman religion as well as in Greek philosophy, two very different systems. In ''de divinatione'' the two are not as much integrated as juxtaposed. It is not the end of a conversation, but the beginning. "Its most striking positive feature is the fact that it is a dialogue about religion; that, over two books, an argument is sustained specifically on the subject of divination. This amounts to a clear indication of one of the most important religious developments of the late Republic. Not only was it a period characterized by intense interest in religion, ... but it was, more crucially, the period when 'religion', as an activity and a subject, became clearly defined out of the traditional, undifferentiated, politico-religious amalgam of Roman public life."<ref>Beard, op.cit. p. 46</ref>
−		+
−		+
−		+
−		+

	==The Text==		==The Text==

M. Lucretius Agricola at 06:52, 22 May 2010

2010-05-22T06:52:54Z

← Older revision		Revision as of 06:52, 22 May 2010
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	In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.		In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.

−	Beard proposes an alternative reading, distinguishing "Marcus", a character in the dialog from "Cicero", the man.<ref name="Beard">Beard~~, M.~~, 1986. Cicero and ~~Divination~~: ~~The Formation~~ of ~~a Latin Discourse. The Journal~~ of ~~Roman Studies~~, ~~Vol. 76~~, ~~pp. 33-46 {{JSTOR\|300364}} Page 33~~, ~~note 2~~</~~ref~~>	+	Beard proposes an alternative reading, distinguishing "Marcus", a character in the dialog from "Cicero", the man.<ref name="Beard">Beard, 1986, page 33, note 2</ref> Moreover, ''de divinatione'' should be read as a whole, with its balanced structure and its conclusion that specifically refuses to take sides<ref>Beard, op. cit. (n. 12, page 35) observes that Cicero repeats this idea in ''de fato'' and applies it to both ''de divinatione '' and ''de natura deorum''.</ref>:
		+
		+	<blockquote>"'It is characteristic of the Academy [says Marcus Cicero, at the very end of the work] to put forward no conclusions of its own, to approve those which seem most like the truth, to compare
		+	arguments, to draw forth all that may be said on behalf of any opinion, and without asserting
		+	its own authority to leave the judgement of those listening entirely free."</blockquote>
		+
		+

M. Lucretius Agricola at 06:29, 22 May 2010

2010-05-22T06:29:36Z

← Older revision		Revision as of 06:29, 22 May 2010
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	[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>		[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>

−	Until recently, the prevailing view was that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Falconer"/> This view is most succinctly ~~expressed~~ by Thayer: "Synopsis: He doesn't believe in it."<ref>http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/home.html</ref>	+	Until recently, the prevailing view was that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Falconer"/> This view is most succinctly summed up by Thayer: "Synopsis: He doesn't believe in it."<ref>http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/home.html</ref>
		+
		+	In order to resolve the apparent conflict that exists between the ideas expressed elsewhere in Cicero's corpus in support of divination and the skeptical view expressed by Marcus in ''de divinatione'', some have proposed a pragmatic cynicism on Cicero's part<ref>For "pragmatic cynicism", see e.g. Falconer, supra.</ref> while others<ref>E.g. Linderski 1982 cited in Beard.</ref> have suggested that he experienced a change of belief.

	Beard proposes an alternative reading, distinguishing "Marcus", a character in the dialog from "Cicero", the man.<ref name="Beard">Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}} Page 33, note 2</ref>		Beard proposes an alternative reading, distinguishing "Marcus", a character in the dialog from "Cicero", the man.<ref name="Beard">Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}} Page 33, note 2</ref>
		+
		+


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	Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}}		Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}}
		+
		+	Linderski, J., 1982. Cicero and Roman divination. La Parola del Passato 37, 12-38

	Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.		Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.

M. Lucretius Agricola: add book to sidebar

2010-05-21T08:31:22Z

add book to sidebar

← Older revision		Revision as of 08:31, 21 May 2010
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	\| title=Cicero: On Old Age On Friendship On Divination		\| title=Cicero: On Old Age On Friendship On Divination
	\| author=Cicero (Author), W. A. Falconer (Trans.)		\| author=Cicero (Author), W. A. Falconer (Trans.)
−	\| date=~~January 1,~~ 1923	+	\| date=1923
	\| publisher=Loeb Classical Library		\| publisher=Loeb Classical Library
	\| ISBN=0674991702		\| ISBN=0674991702
−	~~\| ISSN=~~
−	~~\| worldcat=~~
	\| comment=Paperback		\| comment=Paperback
−	~~\| name=~~
	\| format=compact}}		\| format=compact}}

	{{Bookinfo		{{Bookinfo
	\| title=An Introduction to Roman Religion		\| title=An Introduction to Roman Religion
−	\| author=John Scheid, Janet Lloyd (~~Translator~~)	+	\| author=John Scheid, Janet Lloyd (Trans.)
	\| date=2003		\| date=2003
−	\| publisher=Indiana University ~~Presss~~	+	\| publisher=Indiana University Press
	\| ISBN=0253216605		\| ISBN=0253216605
	\| comment=English translation of ''La Religion des Romains'' (ISBN 2200263775). A must for all those who wish to know what the Religio Romana was and how it was practiced.		\| comment=English translation of ''La Religion des Romains'' (ISBN 2200263775). A must for all those who wish to know what the Religio Romana was and how it was practiced.
−	~~\| name=~~
	\| format=compact}}		\| format=compact}}
−	~~<!--~~	+
	{{Bookinfo		{{Bookinfo
−	\| title=	+	\| title=Cicero: The life and times of Rome's greatest politician.
−	\| author=	+	\| author=Everitt, Anthony
−	\| date=	+	\| date=2001
−	\| publisher=	+	\| publisher=Random House
−	\| ISBN=	+	\| ISBN=037575895X
−	~~\| ISSN=~~	+
−	~~\| worldcat=~~	+
	\| comment=Paperback		\| comment=Paperback
−	~~\| name=~~
	\| format=compact}}		\| format=compact}}
		+	<!--
	{{Bookinfo		{{Bookinfo
	\| title=		\| title=

M. Lucretius Agricola at 06:47, 21 May 2010

2010-05-21T06:47:53Z

← Older revision		Revision as of 06:47, 21 May 2010
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	[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>		[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>

−	Until recently, the prevailing view was that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="~~Fowler~~"/>	+	Until recently, the prevailing view was that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Falconer"/> This view is most succinctly expressed by Thayer: "Synopsis: He doesn't believe in it."<ref>http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/home.html</ref>
		+
		+	Beard proposes an alternative reading, distinguishing "Marcus", a character in the dialog from "Cicero", the man.<ref name="Beard">Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}} Page 33, note 2</ref>

M. Lucretius Agricola at 10:22, 20 May 2010

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−	[[Cicero]]'s dialog in two books on the topic of [[divination]].	+	[[Cicero]]'s dialog in two books on the topic of [[divination]], written after his ''De natura deorum''. "The dialogue is represented as taking place between Cicero and his only brother Quintus, at Cicero's country home at Tusculum, about ten miles from Rome." <ref name="Falconer">[http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Cicero/de_Divinatione/Introduction*.html Introduction to the Loeb edition] by Falconer.</ref>
		+
		+	Until recently, the prevailing view was that expressed by Fowler in his introduction to the Loeb edition of 1923: "[Cicero] became convinced that the commonly accepted belief in divination was a superstition which 'should be torn up by the roots.' He was himself an augur, and in his book On the Republic had written in favour of maintenance of the rites of augury and of auspices. But these practices were engrafted on the Roman constitution and he advocated their observance because of his belief in obedience to law and because, as a member of the aristocratic party, he thought augury and auspices the best means of controlling the excesses of democracy."<ref name="Fowler"/>
		+


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	==Sources==		==Sources==

−	Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76 , pp. 33-46 {{JSTOR\|300364}}	+	Beard, M., 1986. Cicero and Divination: The Formation of a Latin Discourse. The Journal of Roman Studies, Vol. 76, pp. 33-46 {{JSTOR\|300364}}

	Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.		Scheid, John and Lloyd, Janet (Trans.), 2003. An Introduction to Roman Religion.
	ISBN 0253216605 English translation of ''La Religion des Romains'' (ISBN 2200263775).		ISBN 0253216605 English translation of ''La Religion des Romains'' (ISBN 2200263775).

−	Schofield, M., 1986. Cicero for and against divination The Journal of Roman Studies, Vol. 76 , pp. 47-65	+	Schofield, M., 1986. Cicero for and against divination. The Journal of Roman Studies, Vol. 76, pp. 47-65

	Wardle, D. (ed. & tr.), 2006. On Divination Book 1. Clarendon Ancient History Series. Oxford: Oxford University Press. Pp. xii + 469. ISBN 0199297916 Review by J. Linderski: http://www.classics.ukzn.ac.za/reviews/07-41war.htm Website: http://www.oup.com/us/catalog/general/series/ClarendonAncientHistorySeries/		Wardle, D. (ed. & tr.), 2006. On Divination Book 1. Clarendon Ancient History Series. Oxford: Oxford University Press. Pp. xii + 469. ISBN 0199297916 Review by J. Linderski: http://www.classics.ukzn.ac.za/reviews/07-41war.htm Website: http://www.oup.com/us/catalog/general/series/ClarendonAncientHistorySeries/