DE NATURADEORUM. INTRODUCTION. SuBJECT.—In De Natura Deorum Cicero put before. Roman readers the theological views of the three schools. Fdbricatio hominis a Cicerone libro secundo de Natura Deorum descripta cum annotationibus Alberti Novicampiani Cracoviae. (In the British Museum. De natura deorum: Marco Tullio Cicerone ; commento di Carlo Giambelli. Front Cover. Marcus Tullius Cicero. Loescher, – pages.
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From Wikipedia, the free encyclopedia. View text chunked by: Who do you suppose will grant you this? Do you imagine that an eagle or lion or dolphin thinks any shape more beautiful than its own?
Make out god to be devoid of either, and you make him devoid of all love, affection or esteem for any other being, human or divine. This is not to weigh the question, it is to toss up for what you are to say. Cicrone will have to assign to god exactly the same physical exercises and care of the person as are proper to men: All the same you batura cease vociferating that we must on no account relinquish the divine happiness and immortality.
Very likely we Romans do imagine god as you say, because from our childhood Jupiter, Juno, Minerva, Neptune, Vulcan and Apollo have been known to us with the aspect with which painters and sculptors have chosen to represent them, nxtura not with that aspect only, but having that equipment, age and dress. On this principle we must sweep aside everything unusual of which history or science informs us. If the gods only appeal to the faculty of thought, and have no solidity or definite outline, what difference does it make whether we think of a god or of a hippocentaur?
In a fourth book was ‘discovered’ and published by one ‘P. Velleius had been stating the sentiments of Epicurus upon the subject.
Yet if he had not heard from him these doctrines of Democritus, what had he heard? If we base our friendship on its profit to ourselves, and not on its advantage to those whom we love, it will not be friendship at all, but a mere bartering of selfish interests.
But you do not say anything of the sort — you say that our likeness narura the gods was caused by chance.
M. Tullio Cicerone: De Natura Deorum : Liber primus
Terrors that do not very seriously alarm ordinary people, according to Epicurus haunt the minds of all mortal men: Where deoru, from earth’s remotest confines seek Initiation, Perhaps also man’s belief in his own superior beauty, to which you referred, may have contributed to the result.
Why, does not a dog resemble a wolf? How delightful it would be, Velleius, if when you did not know a thing you doerum admit your ignorance, instead of uttering this drivel, which must make even your own gorge rise with disgust? Original Language Translation Browse Bar: Velleius, the whole affair is humbug. Click on a word to bring up parses, dictionary entries, and frequency statistics.
How small a percentage of handsome people there are!
Full text of “De natura deorum, libri tres;”
Xeorum what can be better or more excellent than kindness and beneficence? Well, that is no doubt wise — although in this matter it is not the public that you fear, but the gods themselves: They fail to notice that although his language is ambiguous here, yet in many other places both he and Metrodorus speak as plainly as you yourself did just now.
But your natyra has got not merely one finger more than he wants, but a head, neck, spine, sides, belly, back, flanks, hands, feet, thighs, legs.
That is not a step, it is a headlong plunge. Views Read Edit View history. Arcesilas used to attack Zeno because, whereas he himself said that all sense-presentations are false, Zeno said that some were false, but not all. But what about your successive steps? In none of these cases did he behave very cleverly, for to parry a lighter blow he laid himself open to one that was more severe.
You fail entirely therefore to prove divine immortality. Does not even a consideration of the adaptation of man’s limbs to their functions convince you that the gods do not require human limbs? For while asserting the supreme goodness and deogum of dr divine nature, he yet denies to god the attribute ceorum benevolence — that is to say, he does away with that which is the most essential element of supreme goodness and excellence.
Therefore we shall use the same language as we should of the Venus of Cos: Why then do you believe in his existence?
M. Tullius Cicero, de Natura Deorum, LIBER PRIMUS, section 1
Search the Perseus Catalog for: Velleius judged that the arguments of Cotta were the truest, but those of Balbus seemed to me to have the greater probability.
For the doctrines of all these thinkers abolish not only superstition, which implies a groundless fear of the gods, but also religion, which consists in piously worshipping them.
If you stand out against each of these assumptions, why be troubled about shape only? The third reason you advance is that no other shape is capable of being the abode of intelligence. No, you will reply.
Yet you stamp these images not only on our eyes but also on our minds — so irresponsibly do you babble. Cotta himself is an Academic, and he informs Cicero that ed were discoursing on the nature of the gods.
Now in the first place, there are no such things as atoms.
Yet what is the meaning of an animate being that pays no heed to anything?