102. "Nor is it only to the voices of the gods that the Pythagoreans have paid regard but also to the utterances of men which they term 'omens.' Our ancestors, too, considered such 'omens' worthy of respect, and for that reason, before entering upon any business enterprise, used to say, ' May the issue be prosperous, propitious, lucky, and successful.' At public celebrations of religious rites they gave the command, 'Guard your tongues'; and in issuing the order for the Latin festival the customary injunction was, ' Let the people refrain from strife and quarrelling.' So too, when the sacred ceremony of purification was held by one starting on an expedition to found a colony, or when the commander-in-chief was reviewing his army, or the censor was taking his census, it was the rule to choose men with names of good omen to lead the victims. Furthermore, the consuls in making a levy of troops take pains to see that the first soldier enlisted is one with a lucky name.
102. “Neque solum deorum voces Pythagorei observitaverunt, sed etiam hominum, quae vocant omina. maiores nostri quia valere censebant, idcirco omnibus rebus agendis, ‘Quod bonum, faustum, felix fortunatumque esset’ praefabantur; rebusque divinis, quae publice fierent, ut ‘faverent linguis,’ imperabatur; inque feriis imperandis, ut ‘litibus et iurgiis se abstinerent.’ Itemque in lustranda colonia ab eo qui eam deduceret, et cum imperator exercitum, censor populum, lustraret, bonis nominibus, qui hostias ducerent, eligebantur. idem in dilectu consules observant, ut primus miles fiat bono nomine.”
103. You, of course, are aware that you, both as consul at home and later as commander in the field, employed the same precaution with the most scrupulous care. In the case, too, of the prerogative tribe or century, our forefathers determined that it should be the 'omen' of a proper election. "Now let me give some well-known examples of omens: When Lucius Paulus was consul the second time, and had been chosen to wage war against King Perses, upon returning home on the evening of the day on which he had been appointed, he noticed, as he kissed his little daughter Tertia (at that time a very small child), that she was rather sad. 'What is the matter, Tertia, my dear? Why are you sad?' 'Oh! father, Persa is dead.' Paulus clasped the child in a closer embrace and said, 'Daughter, I accept that as an omen.' Now ' Persa' was the name of a little dog that had died.
103. “quidem a te scis et consule et imperatore summa cum religione esse servata. etiam maiores omen iustorum comitiorum esse voluerunt.” “Atque ego exempla ominum nota proferam: L. Paulus consul iterum, cum ei bellum ut cum rege Perse gereret obtigisset, ut ea ipsa die domum ad vesperum rediit, filiolam suam Tertiam, quae tum erat admodum parva, osculans animum advertit tristiculam. ‘Quid est,’ inquit, ‘mea Tertia? quid tristis es?’ ‘Mi pater,’ inquit, ‘Persa periit.’ Tum ille arctius puellam complexus, ‘Accipio,’ inquit, ‘mea filia, omen.’ Erat autem mortuus catellus eo nomine.”
104. I heard Lucius Flaccus, the high priest of Mars, relate the following story: Metellus' daughter, Caecilia, who was desirous of arranging a marriage for her sister's daughter, went, according to the ancient custom, to a small chapel to receive an omen. A long time passed while the maiden stood and Caecilia was seated on a chair without any word being spoken. Finally, the former grew weary and said to her aunt: 'Let me sit awhile on your chair.' ' Certainly, my child,' said Caecilia, 'you may have my place.' And this was an omen of what came to pass, for in a short time Caecilia died and the girl married her aunt's husband. I realize perfectly well that the foregoing omens may be lightly regarded and even be laughed at, but to make light of signs sent by the gods is nothing less than to disbelieve in the existence of the gods.
104. “L. Flaccum, flaminem Martialem, ego audivi, cum diceret Caeciliam Metelli, cum vellet sororis suae filiam in matrimonium collocare, exisse in quoddam sacellum ominis capiendi causa, quod fieri more veterum solebat. virgo staret et Caecilia in sella sederet neque diu ulla vox exstitisset, puellam defatigatam petisse a matertera, ut sibi concederet, paulisper ut in eius sella requiesceret; illam autem dixisse: ‘Vero, mea puella, tibi concedo meas sedes.’ Quod omen res consecuta est; ipsa enim brevi mortua est, virgo autem nupsit, cui Caecilia nupta fuerat. posse contemni vel etiam rideri praeclare intellego, sed id ipsum est deos non putare, quae ab eis significantur, contemnere.”
105. "Why need I speak of augurs? That is your role; the duty to defend auspices, I maintain, is yours. For it was to you, while you were consul, that the augur Appius Claudius declared that because the augury of safety was unpropitious a grievous and violent civil war was at hand. That war began a few months later, but you brought it to an end in still fewer days. Appius is one augur of whom I heartily approve, for not content merely with the sing-song ritual of augury, he, alone, according to the record of many years, has maintained a real system of divination. I know that your colleagues used to laugh at him and call him at one time ' a Pisidian ' and at another ' a Soran.' They did not concede to augury any power of prevision or real knowledge of the future, and used to say that it was a superstitious practice shrewdly invented to gull the ignorant. But the truth is far otherwise, for neither those herdsmen whom Romulus governed, nor Romulus himself, could have had cunning enough to invent miracles with which to mislead the people. It is the trouble and hard work involved in mastering the art that has induced this eloquent contempt; for men prefer to say glibly that there is nothing in auspices rather than to learn what auspices are.
105. “Quid de auguribus loquar? partes sunt, tuum, inquam, auspiciorum patrocinium debet esse. App. Claudius augur consuli nuntiavit addubitato Salutis augurio bellum domesticum triste ac turbulentum fore; quod paucis post mensibus exortum paucioribus a te est diebus oppressum. quidem auguri vehementer assentior; solus enim multorum annorum memoria non decantandi auguri, sed divinandi tenuit disciplinam. irridebant collegae tui eumque tum Pisidam, tum Soranum augurem esse dicebant; quibus nulla videbatur in auguriis aut praesensio aut scientia veritatis futurae; sapienter aiebant ad opinionem imperitorum esse fictas religiones. longe secus est; neque enim in pastoribus illis, quibus Romulus praefuit, nec in ipso Romulo haec calliditas esse potuit, ut ad errorem multitudinis religionis simulacra fingerent. difficultas laborque discendi disertam neglegentiam reddidit; malunt enim disserere nihil esse in auspiciis quam quid sit ediscere.”
106. "Now—to employ you as often as I can as my authority—what could be more clearly of divine origin than the auspice which is thus described in your Marius?Behold, from out the tree, on rapid wing,The eagle that attends high-thundering JoveA serpent bore, whose fangs had wounded her;And as she flew her cruel talons piercedQuite through its flesh. The snake, tho' nearly dead,Kept darting here and there its spotted head;And, as it writhed, she tore with bloody beakIts twisted folds. At last, with sated wrathAnd grievous wounds avenged, she dropped her prey,Which, dead and mangled, fell into the sea;And from the West she sought the shining East.When Marius, reader of divine decrees,Observed the bird's auspicious, gliding course,He recognized the goodly sign foretoldThat he in glory would return to Rome;Then, on the left, Jove's thunder pealed aloudAnd thus declared the eagle's omen true.
106. “Quid est illo auspicio divinius quod apud te in Mario est? ut utar potissimum auctore te:hic Iovis altisoni subito pinnata satellesarboris e trunco serpentis saucia morsusubigit ipsa feris transfigens unguibus anguemsemianimum et varia graviter cervice micantem;quem se intorquentem lanians rostroque cruentans,iam satiata animos, iam duros ulta dolores,abicit ecflantem et laceratum adfligit in unda,seque obitu a solis nitidos convertit ad ortus.hanc ubi praepetibus pinnis lapsuque volantemconspexit Marius, divini numinis augur,faustaque signa suae laudis reditusque notavit;partibus intonuit caeli pater ipse sinistris.sic aquilae clarum firmavit Iuppiter omen.”
107. "As for that augural art of Romulus of which I spoke, it was pastoral and not city-bred, nor was it 'invented to gull the ignorant,' but received by trustworthy men, who handed it on to their descendants. And so we read in Ennius the following story of Romulus, who was an augur, and of his brother Remus, who also was an augur:When each would rule they both at once appealedTheir claims, with anxious hearts, to augury.Then Remus took the auspices aloneAnd waited for the lucky bird; while onThe lofty Aventine fair RomulusHis quest did keep to wait the soaring tribe:Their contest would decide the city's nameAs Rome or Remora. The multitudeExpectant looked to learn who would be king.As, when the consul is about to giveThe sign to start the race, the people sitWith eyes intent on barrier doors from whose Embellished jaws the chariots soon will come;So now the people, fearful, looked for signsTo know whose prize the mighty realm would be.
107. “Atque ille Romuli auguratus pastoralis, non urbanus fuit, nec fictus ad opiniones inperitorum, sed a certis acceptus et posteris traditus. Romulus augur, ut apud Ennium est, cum fratre item augurecurantes magna cum cura tum concupientesregni dant operam simul auspicio augurioque.hinc Remus auspicio se devovet atque secundamsolus avem servat. at Romulus pulcher in altoquaerit Aventino, servat genus altivolantum.certabant, urbem Romam Remoramne vocarent.omnibus cura viris, uter esset induperator.exspectant; veluti, consul quom mittere signumvolt, omnes avidi spectant ad carceris oras,” “quam mox emittat pictis e faucibus currus,sic exspectabat populus atque ore timeba:;
108. Meantime the fading sun into the shadesOf night withdrew and then the shining dawnShot forth its rays. 'Twas then an augury,The best of all, appeared on high—a birdThat on the left did fly. And, as the sunIts golden orb upraised, twelve sacred birdsFlew down from heaven and betook themselvesTo stations set apart for goodly signs.Then Romulus perceived that he had gainedA throne whose source and prop was augury.
108. rebus utri magni victoria sit data regni.interea sol albus recessit in infera noctis.exin candida se radiis dedit icta foras lux,et simul ex alto longe pulcherrima praepeslaeva volavit avis; simul aureus exoritur sol,cedunt de caelo ter quattuor corpora sanctaavium, praepetibus sese pulchrisque locis dant.conspicit inde sibi data Romulus esse priora,auspicio regni stabilita scamna solumque.”
109. "But let us bring the discussion back to the point from which it wandered. Assume that I can give no reason for any of the instances of divination which I have mentioned and that I can do no more than show that they did occur, is that not a sufficient answer to Epicurus and to Carneades? And what does it matter if, as between artificial and natural divination, the explanation of the former is easy and of the latter is somewhat hard? For the results of those artificial means of divination, by means of entrails, lightnings, portents, and astrology, have been the subject of observation for a long period of time. But in every field of inquiry great length of time employed in continued observation begets an extraordinary fund of knowledge, which may be acquired even without the intervention or inspiration of the gods, since repeated observa- tion makes it clear what effect follows any given cause, and what sign precedes any given event.
109. “Sed ut, unde hue digressa est, eodem redeat oratio. nihil queam disputare quam ob rem quidque fiat, et tantum modo fieri ea quae commemoravi, doceam, parumne Epicuro Carneadive respondeam?, si etiam ratio exstat artificiosae praesensionis facilis, divinae autem paulo obscurior? enim extis, quae fulgoribus, quae portentis, quae astris praesentiuntur, haec notata sunt observatione diuturna. autem vetustas omnibus in rebus longinqua observatione incredibilem scientiam; quae potest esse etiam sine motu atque impulsu deorum, cum, quid ex quoque eveniat, et quid quamque rem significet, crebra animadversione perspectum est.”
110. "The second division of divination, as I said before, is the natural; and it, according to the exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh.
110. “Altera divinatio est naturalis, ut ante dixi; quae physica disputandi subtilitate referenda est ad naturam deorum, a qua, ut doctissimis sapientissimisque placuit, haustos animos et libatos habemus; cumque omnia completa et referta sint aeterno sensu et mente divina, necesse est contagione divinorum animorum animos humanos commoveri. vigilantes animi vitae necessitatibus serviunt diiunguntque se a societate divina vinclis corporis impediti.”
111. "However, there is a certain class of men, though small in number, who withdraw themselves from carnal influences and are wholly possessed by an ardent concern for the contemplation of things divine. Some of these men make predictions, not as the result of direct heavenly inspiration, but by the use of their own reason. For example, by means of natural law, they foretell certain events, such as a flood, or the future destruction of heaven and earth by fire Others, who are engaged in public life, like Solon of Athens, as history describes him, discover the rise of tyranny long in advance. Such men we may call 'foresighted'—that is, 'able to foresee the future'; but we can no more apply the term 'divine' to them than we can apply it to Thales of Miletus, who, as the story goes, in order to confound his critics and thereby show that even a philosopher, if he sees fit, can make money, bought up the entire olive crop in the district of Miletus before it had begun to bloom.
111. “Rarum est quoddam genus eorum, qui se a corpore avocent et ad divinarum rerum cognitionem cura omni studioque rapiantur. sunt auguria non divini impetus, sed rationis humanae; nam et natura futura praesentiunt, ut aquarum eluviones et deflagrationem futuram aliquando caeli atque terrarum; alii autem in re publica exercitati, ut de Atheniensi Solone accepimus, orientem tyrannidem multo ante prospiciunt; quos prudentes possumus dicere, id est providentes, divinos nullo modo possumus; non plus quam Milesium Thalem, qui, ut obiurgatores suos convinceret ostenderetque etiam philosophum, si ei commodum esset, pecuniam facere posse, omnem oleam ante quam florere coepisset, in agro Milesio, coemisse dicitur.”
112. Perhaps he had observed, from some special knowledge he had on the subject, that the crop would be abundant. And, by the way, he is said to have been the first man to predict the solar eclipse which took place in the reign of Astyages. "There are many things foreseen by physicians, pilots, and also by farmers, but I do not call the predictions of any of them divination. I do not even call that a case of divination when Anaximander, the natural philosopher, warned the Spartans to leave the city and their homes and to sleep in the fields under arms, because an earthquake was at hand. Then the whole city fell down in ruins and the extremity of Mount Taygetus was torn away like the stern of a ship in a storm. Not even Pherecydes, the famous teacher of Pythagoras, will be considered a prophet rather than a natural philosopher, because he predicted an earthquake from the appearance of some water drawn from an unfailing well.
112. “fortasse quadam scientia olearum ubertatem fore. quidem idem primus defectionem solis, quae Astyage regnante facta est, praedixisse fertur.” “Multa medici, multa gubernatores, agricolae etiam multa praesentiunt, sed nullam eorum divinationem voco, ne illam quidem qua ab Anaximandro physico moniti Lacedaemonii sunt ut urbem et tecta linquerent armatique in agro excubarent, quod terrae motus instaret, tum cum et urbs tota corruit et e monte Taygeto extrema montis quasi puppis avulsa est. Pherecydes quidem, ille Pythagorae magister, potius divinus habebitur quam physicus, quod, cum vidisset haustam aquam de iugi puteo, terrae motus dixit instare.”
113. "In fact, the human soul never divines naturally, except when it is so unrestrained and free that it has absolutely no association with the body, as happens in the case of frenzy and of dreams. Hence both these kinds of divination have been sanctioned by Dicaearchus and also, as I said, by our friend Cratippus. Let us grant that these two methods (because they originate in nature) take the highest rank in divination; but we will not concede that they are the only kind. But if, on the other hand, Dicaearchus and Cratippus believe that there is nothing in observation, they hold a doctrine destructive of the foundation on which many things in every- day life depend. However, since these men make us some concession—and that not a small one—in granting us divination by frenzy and dreams, I see no cause for any great war with them, especially in view of the fact that there are some philosophers who do not accept any sort of divination whatever.
113. “Nec vero umquam animus hominis naturaliter divinat, nisi cum ita solutus est et vacuus ut ei plane nihil sit cum corpore, quod aut vatibus contingit aut dormientibus. ea duo genera a Dicaearcho probantur et, ut dixi, a Cratippo nostro; si propterea, quod ea proficiscuntur a natura, sint summa sane, modo ne sola; sin autem nihil esse in observatione putant, multa tollunt quibus vitae ratio continetur. Sed quoniam dant aliquid, idque non parvum, vaticinationes cum somniis, nihil est quod cum his magnopere pugnemus, praesertim cum sint qui omnino nullam divinationem probent.”
114. "Those then, whose souls, spurning their bodies, take wings and fly abroad—inflamed and aroused by a sort of passion—these men, I say, certainly see the things which they foretell in their prophecies. Such souls do not cling to the body and are kindled by many different influences. For example, some are aroused by certain vocal tones, as by Phrygian songs, many by groves and forests, and many others by rivers and seas. I believe, too, that there were certain subterranean vapours which had the effect of inspiring persons to utter oracles. In all these cases the frenzied soul sees the future long in advance, as Cassandra did in the following instance:Alas! behold! some mortal will decideA famous case between three goddesses:Because of that decision there will comeA Spartan woman, but a Fury too.It is in this state of exaltation that many predictions have been made, not only in prose but alsoIn verse which once the fauns and bards did sing.
114. “Ergo et ei, quorum animi spretis corporibus evolant atque excurrunt foras, ardore aliquo inflammati atque incitati, cernunt illa profecto quae vaticinantes pronuntiant; multisque rebus inflammantur tales animi qui corporibus non inhaerent, ut ei qui sono quodam vocum et Phrygiis cantibus incitantur. nemora silvaeque, multos amnes aut maria commovent. etiam anhelitus quosdam fuisse terrarum quibus inflatae mentes oracla funderent. furibunda mens videt ante multo, quae sint futura. de genere illa sunt:eheu videte! iudicabit inclitum iudiciuminter deas tres aliquis; quo iudicio Lacedaemoniamulier, furiarum una, adveniet.enim modo multa a vaticinantibus saepe praedicta sunt, neque solum verbis, sed etiamversibus quos olim Fauni vatesque canebant.”
115. Likewise Marcius and Publicius, according to tradition, made their prophecies in verse, and the cryptic utterances of Apollo were expressed in the same form. "Such is the rationale of prophecy by means of frenzy, and that of dreams is not much unlike it. For the revelations made to seers when awake are made to us in sleep. While we sleep and the body lies as if dead, the soul is at its best, because it is then freed from the influence of the physical senses and from the worldly cares that weigh it down. And since the soul has lived from all eternity and has had converse with numberless other souls, it sees everything that exists in nature, provided that moderation and restraint have been used in eating and in drinking, so that the soul is in a condition to watch while the body sleeps. Such is the explanation of divination by dreams.
115. “Marcius et Publicius vates cecinisse dicuntur; quo de genere Apollinis operta prolata sunt.” “Atque haec quidem vatium ratio est, nec dissimilis sane somniorum. quae vigilantibus accidunt vatibus, eadem nobis dormientibus. enim animus in somnis liberque est sensibus omni ac impeditione curarum iacente et mortuo paene corpore. quia vixit ab omni aeternitate versatusque est cum innumerabilibus animis, omnia, quae in natura rerum sunt, videt, si modo temperatis escis modicisque potionibus ita est affectus ut sopito corpore ipse vigilet. somniantis est divinatio.”
116. "At this point it is pertinent to mention Antiphon's well-known theory of the interpretation of dreams. His view is that the interpreters of dreams depend upon technical skill and not upon inspiration. He has the same view as to the interpretation of oracles and of frenzied utterances; for they all have their interpreters, just as poets have their commentators. Now it is clear that divine nature would have done a vain thing if she had merely created iron, copper, silver, and gold and had not shown us how to reach the veins in which those metals lie; the gift of field crops and orchard fruits would have been useless to the human race without a knowledge of how to cultivate them and prepare them for food; and building material would be of no service without the carpenter's art to convert it into lumber. So it is with everything that the gods have given for the advantage of mankind, there has been joined some art whereby that advantage may be turned to account. The same is true of dreams, prophecies, and oracles: since many of them were obscure and doubtful, resort was had to the skill of professional interpreters.
116. “Hic magna quaedam exoritur, neque ea naturalis, sed artificiosa somniorum Antiphontis interpretatio; eodemque modo et oraculorum et vaticinationum, sunt enim explanatores omnium horum, ut grammatici poetarum. ut aurum et argentum, aes, ferrum frustra natura divina genuisset, nisi eadem docuisset quem ad modum ad eorum venas perveniretur; nec fruges terrae bacasve arborum cum utilitate ulla generi humano dedisset, nisi earum cultus et conditiones tradidisset; materia deinde quid iuvaret, nisi consectionis eius fabricam haberemus; sic cum omni utilitate quam di hominibus dederunt, ars aliqua coniuncta est per quam illa utilitas percipi possit. igitur somniis, vaticinationibus, oraclis, quod erant multa obscura, multa ambigua, explanationes adhibitae sunt interpretum.”
117. "Now there is a great problem as to how prophets and dreamers can see things, which, at the time, have no actual existence anywhere. But that question would be solved quite readily if we were to investigate certain other questions which demand consideration first. For the theory in regard to the nature of the gods, so clearly developed in the second book of your work on that subject, includes this whole question. If we maintain that theory we shall establish the very point which I am trying to make: namely, 'that there are gods; that they rule the universe by their foresight; and that they direct the affairs of men—not merely of men in the mass, but of each individual.' If we succeed in holding that position—and for my part I think it impregnable—then surely it must follow that the gods give to men signs of coming events.
117. “modo autem aut vates aut somniantes ea videant, quae nusquam etiam tune sint, magna quaestio est. explorata si sint ea, quae ante quaeri debeant, sint haec, quae quaerimus, faciliora. enim totam hanc quaestionem ea ratio, quae est de natura deorum, quae a te secundo libro est explicata dilucide. si obtinemus, stabit illud, quod hunc locum continet, de quo agimus, ‘esse deos, et eorum providentia mundum administrari, eosdemque consulere rebus humanis, nec solum universis, verum etiam singulis.’ Haec si tenemus, quae mihi quidem non videntur posse convelli, profecto hominibus a dis futura significari necesse est.”
118. "But it seems necessary to settle the principle on which these signs depend. For, according to the Stoic doctrine, the gods are not directly responsible for every fissure in the liver or for every song of a bird; since, manifestly, that would not be seemly or proper in a god and furthermore is impossible. But, in the beginning, the universe was so created that certain results would be preceded by certain signs, which are given sometimes by entrails and by birds, sometimes by lightnings, by portents, and by stars, sometimes by dreams, and sometimes by utterances of persons in a frenzy. And these signs do not often deceive the persons who observe them properly. If prophecies, based on erroneous deductions and interpretations, turn out to be false, the fault is not chargeable to the signs but to the lack of skill in the interpreters. "Assuming the proposition to be conceded that there is a divine power which pervades the lives of men, it is not hard to understand the principle directing those premonitory signs which we see come to pass. For it may be that the choice of a sacrificial victim is guided by an intelligent force, which is diffused throughout the universe; or, it may be that at the moment when the sacrifice is offered, a change in the vitals occurs and something is added or taken away; for many things are added to, changed, or diminished in an instant of time.
118. “Sed distinguendum videtur quonam modo. non placet Stoicis singulis iecorum fissis aut avium cantibus interesse deum; neque enim decorum est nec dis dignum nec fieri ullo pacto potest; sed ita a principio inchoatum esse mundum, ut certis rebus certa signa praecurrerent, alia in extis, alia in avibus, alia in fulgoribus, alia in ostentis, alia in stellis, alia in somniantium visis, alia in furentium vocibus. quibus bene percepta sunt, ei non saepe falluntur; male coniecta maleque interpretata falsa sunt non rerum vitio, sed interpretum inscientia.” “Hoc autem posito atque concesso, esse quandam vim divinam hominum vitam continentem, non difficile est, quae fieri certe videmus, ea qua ratione fiant, suspicari. et ad hostiam deligendam potest dux esse vis quaedam sentiens, quae est toto confusa mundo, et tum ipsam, cum immolare velis, extorum fieri mutatio potest, ut aut absit aliquid aut supersit; parvis enim momentis multa natura aut affingit aut mutat aut detrahit.”
119. Conclusive proof of this fact, sufficient to put it beyond the possibility of doubt, is afforded by incidents which happened just before Caesar's death. While he was offering sacrifices on the day when he sat for the first time on a golden throne and first appeared in public in a purple robe, no heart was found in the vitals of the votive ox. Now do you think it possible for any animal that has blood to exist without a heart? Caesar was unmoved by this occurrence, even though Spurinna warned him to beware lest thought and life should fail him—both of which, he said, proceeded from the heart. On the following day there was no head to the liver of the sacrifice. These portents were sent by the immortal gods to Caesar that he might foresee his death, not that he might prevent it. Therefore, when those organs, without which the victim could not have lived, are found wanting in the vitals, we should understand that the absent organs disappeared at the very moment of immolation.
119. “ne dubitare possimus, maximo est argumento quod paulo ante interitum Caesaris contigit. cum immolaret illo die quo primum in sella aurea sedit et cum purpurea veste processit, in extis bovis opimi cor non fuit. igitur censes ullum animal, quod sanguinem habeat, sine corde esse posse? ille rei novitate non perculsus cum Spurinna diceret timendum esse ne et consilium et vita deficeret; earum enim rerum utramque a corde proficisci. die caput in iecore non fuit. quidem illi portendebantur a dis immortalibus ut videret interitum, non ut caveret. igitur eae partes in extis non reperiuntur sine quibus victuma illa vivere nequisset, intellegendum est in ipso immolationis tempore eas partes quae absint interisse.”
120. "The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey!
120. “Eademque efficit in avibus divina mens, ut tum huc, tum illuc volent alites, tum in hac, tum in illa parte se occultent, tum a dextra, tum a sinistra parte canant oscines. si animal omne, ut vult, ita utitur motu sui corporis, prono, obliquo, supino, membraque, quocumque vult, flectit, contorquet, porrigit, contrahit eaque ante efficit paene, quam cogitat, quanto id deo est facilius, cuius numini parent omnia!”
121. The same power sends us signs, of which history has preserved numerous examples. We find the following ones recorded: when just before sunrise the moon was eclipsed in the sign of Leo, this indicated that Darius and the Persians would be overcome in battle by the Macedonians under Alexander, and that Darius would die. Again, when a girl was born with two heads, this foretold sedition among the people and seduction and adultery in the home. When a woman dreamed that she had been delivered of a lion, this signified that the country in which she had the dream would be conquered by foreign nations. "Another instance of a similiar kind is related by Herodotus: Croesus's son, when an infant, spoke, and this prodigy foretold the utter overthrow of his father's family and kingdom. What history has failed to record the fact that while Servius Tullius slept his head burst into flame? Therefore, just as a man has clear and trustworthy dreams, provided he goes to sleep, not only with his mind prepared by noble thoughts, but also with every precaution taken to induce repose; so, too, he, when awake, is better prepared to interpret truly the messages of entrails, stars, birds, and all other signs, provided his soul is pure and undefiled.
121. “mittit et signa nobis eius generis, qualia permulta historia tradidit, quale scriptum illud videmus: si luna paulo ante solis ortum defecisset in signo Leonis, fore ut armis Dareus et Persae ab Alexandro et Macedonibus vincerentur Dareusque moreretur; et si puella nata biceps esset, seditionem in populo fore, corruptelam et adulterium domi; et si mulier leonem peperisse visa esset, fore ut ab exteris gentibus vinceretur ea res publica in qua id contigisset.” “Eiusdem generis etiam illud est, quod scribit Herodotus, Croesi filium, cum esset infans, locutum; quo ostento regnum patris et domum funditus concidisse. arsisse Servio Tullio dormienti quae historia non prodidit? igitur, qui se tradit quieti praeparato animo cum bonis cogitationibus, tum rebus ad tranquillitatem accommodatis, certa et vera cernit in somnis; sic castus animus purusque vigilantis et ad astrorum et ad avium reliquorumque signorum et ad extorum veritatem est paratior.”
122. "It is this purity of soul, no doubt, that explains that famous utterance which history attributes to Socrates and which his disciples in their books often represent him as repeating: 'There is some divine influence'—daimo/nion, he called it— 'which I always obey, though it never urges me on, but often holds me back.' And it was the same Socrates—and what better authority can we quote? —who was consulted by Xenophon as to whether he should join Cyrus. Socrates, after stating what seemed to him the best thing to do, remarked: ' But my opinion is only that of a man. In matters of doubt and perplexity I advise that Apollo's oracle be consulted.' This oracle was always consulted by the Athenians in regard to the more serious public questions.
122. “Hoc nimirum est illud quod de Socrate accepimus, quodque ab ipso in libris Socraticorum saepe dicitur: esse divinum quiddam, quod δαιμόνιον appellat, cui semper ipse paruerit numquam impellenti, saepe revocanti. Socrates quidem (quo quem auctorem meliorem quaerimus?) Xenophonti consulenti sequereturne Cyrum, posteaquam exposuit, quae ipsi videbantur: ‘Et nostrum quidem,’ inquit, ‘humanum est consilium; sed de rebus et obscuris et incertis ad Apollinem censeo referendum,’ ad quem etiam Athenienses publice de maioribus rebus semper rettulerunt.”
123. "It is also related of Socrates that one day he saw his friend Crito with a bandage on his eye. 'What's the matter, Crito?' he inquired. 'As I was walking in the country the branch of a tree, which had been bent, was released and struck me in the eye.' ' Of course,' said Socrates, ' for, after I had had divine warning, as usual, and tried to call you back, you did not heed.' It is also related of him that after the unfortunate battle was fought at Delium under command of Laches, he was fleeing in company with his commander, when they came to a place where three roads met. Upon his refusal to take the road that the others had chosen he was asked the reason and replied: 'The god prevents me.' Those who fled by the other road fell in with the enemy's cavalry. Antipater has gathered a mass of remarkable premonitions received by Socrates, but I shall pass them by, for you know them and it is useless for me to recount them.
123. “Scriptum est item, cum Critonis, sui familiaris, oculum alligatum vidisset, quaesivisse, quid esset; cum autem ille respondisset in agro, ambulanti ramulum adductum, ut remissus esset, in oculum suum recidisse, tum Socrates: ‘Non enim paruisti mihi revocanti, cum uterer, qua soleo, praesagitione divina.’ Idem etiam Socrates, cum apud Delium male pugnatum esset Lachete praetore fugeretque cum ipso Lachete, ut ventum est in trivium, eadem, qua ceteri, fugere noluit. quaerentibus, cur non eadem via pergeret, deterreri se a deo dixit; cum quidem ei, qui alia via fugerant, in hostium equitatum inciderunt. collecta sunt ab Antipatro quae mirabiliter a Socrate divinata sunt, quae praetermittam, tibi enim nota sunt, mihi ad commemorandum non necessaria.”
124. However, the following utterance of that philosopher, made after he had been wickedly condemned to death, is a noble one—I might almost call it' divine ': 'I am very content to die,' he said; 'for neither when I left my home nor when I mounted the platform to plead my cause, did the god give any sign, and this he always does when some evil threatens me. "And so my opinion is that the power of divination exists, notwithstanding the fact that those who prophesy by means of art and conjecture are oftentimes mistaken. I believe that, just as men may make mistakes in other callings, so they may in this. It may happen that a sign of doubtful meaning is assumed to be certain or, possibly, either a sign was itself unobserved or one that annulled an observed sign may have gone unnoticed. But, in order to establish the proposition for which I contend it is enough for me to find, not many, but even a few instances of divinely inspired prevision and prophecy.
124. “tamen eius philosophi magnificum ac paene divinum, quod, cum impiis sententiis damnatus esset, aequissimo animo se dixit mori; neque enim domo egredienti neque illud suggestum, in quo causam dixerat, ascendenti signum sibi ullum, quod consuesset, a deo quasi mali alicuius impendentis datum.” “Equidem sic arbitror, etiamsi multa fallant eos, qui aut arte aut coniectura divinare videantur, esse tamen divinationem; homines autem, ut in ceteris artibus, sic in hac posse falli. Potest accidere, ut aliquod signum dubie datum pro certo sit acceptum, potest aliquod latuisse aut ipsum, aut quod esset illi contrarium. autem ad hoc, de quo disputo, probandum satis est non modo plura, sed etiam pauciora divine praesensa et praedicta reperiri.”
125. Nay, if even one such instance is found and the agreement between the prediction and the thing predicted is so close as to exclude every semblance of chance or of accident, I should not hesitate to say in such a case, that divination undoubtedly exists and that everybody should admit its existence. "Wherefore, it seems to me that we must do as Posidonius does and trace the vital principle of divination in its entirety to three sources: first, to God, whose connexion with the subject has been sufficiently discussed; secondly to Fate; and lastly, to Nature. Reason compels us to admit that all things happen by Fate. Now by Fate I mean the same that the Greeks call ei(marme/nh, that is, an orderly succession of causes wherein cause is linked to cause and each cause of itself produces an effect. That is an immortal truth having its source in all eternity. Therefore nothing has happened which was not bound to happen, and, likewise, nothing is going to happen which will not find in nature every efficient cause of its happening.
125. “etiam hoc non dubitans dixerim, si unum aliquid ita sit praedictum praesensumque, ut, cum evenerit, ita cadat ut praedictum sit, neque in eo quicquam casu et fortuito factum esse appareat, esse certe divinationem, idque esse omnibus confitendum.” “Quocirca primum mihi videtur, ut Posidonius facit, a deo, de quo satis dictum est, deinde a fato, deinde a natura, vis omnis divinandi ratioque repetenda. igitur omnia fato ratio cogit fateri. autem id appello, quod Graeci Juap/evrv, id est ordinem seriemque causarum, cum causae causa nexa rem ex se gignat. est ex omni aeternitate fluens veritas sempiterna. cum ita sit, nihil est factum, quod non futurum fuerit, eodemque modo nihil est futurum, cuius non causas id ipsum efficientes natura contineat.”
126. Consequently, we know that Fate is that which is called, not ignorantly, but scientifically, 'the eternal cause of things, the wherefore of things past, of things present, and of things to come.' Hence it is that it may be known by observation what effect will in most instances follow any cause, even if it is not known in all; for it would be too much to say that it is known in every case. And it is probable that these causes of coming events are perceived by those who see them during frenzy or in sleep.
126. “quo intellegitur, ut fatum sit non id, quod superstitiose, sed id, quod physice dicitur, causa aeterna rerum, cur et ea, quae praeterierunt, facta sint et, quae instant, fiant et, quae sequuntur, futura sint. fit, ut et observatione notari possit, quae res quamque causam plerumque consequatur, etiamsi non semper (nam id quidem affirmare difficile est), easdemque causas veri simile est rerum futurarum cerni ab eis, qui aut per furorem eas aut in quiete videant.”
127. "Moreover, since, as will be shown elsewhere, all things happen by Fate, if there were a man whose soul could discern the links that join each cause with every other cause, then surely he would never be mistaken in any prediction he might make. For he who knows the causes of future events necessarily knows what every future event will be. But since such knowledge is possible only to a god, it is left to man to presage the future by means of certain signs which indicate what will follow them. Things which are to be do not suddenly spring into existence, but the evolution of time is like the unwinding of a cable: it creates nothing new and only unfolds each event in its order. This connexion between cause and effect is obvious to two classes of diviners: those who are endowed with natural divination and those who know the course of events by the observation of signs. They may not discern the causes themselves, yet they do discern the signs and tokens of those causes. The careful study and recollection of those signs, aided by the records of former times, has evolved that sort of divination, known as artificial, which is divination by means of entrails, lightnings, portents, and celestial phenomena.
127. “Praeterea cum fato omnia fiant, id quod alio loco ostendetur, si quis mortalis possit esse, qui colligationem causarum omnium perspiciat animo, nihil eum profecto fallat. enim teneat causas rerum futurarum, idem necesse est omnia teneat, quae futura sint. cum nemo facere nisi deus possit, relinquendum est homini, ut signis quibusdam consequentia declarantibus futura praesentiat. enim illa, quae futura sunt, subito exsistunt, sed est quasi rudentis explicatio sic traductio temporis nihil novi efficientis et primum quidque replicantis. et ei vident, quibus naturalis divinatio data est, et ei, quibus cursus rerum observando notatus est. etsi causas ipsas non cernunt, signa tamen causarum et notas cernunt; ad quas adhibita memoria et diligentia et monumentis superiorum efficitur ea divinatio, quae artificiosa dicitur, extorum, fulgorum, ostentorum signorumque caelestium.”
128. "Therefore it is not strange that diviners have a presentiment of things that exist nowhere in the material world: for all things ' are,' though, from the standpoint of' time,' they are not present. As in seeds there inheres the germ of those things which the seeds produce, so in causes are stored the future events whose coming is foreseen by reason or conjecture, or is discerned by the soul when inspired by frenzy, or when it is set free by sleep. Persons familiar with the rising, setting, and revolutions of the sun, moon, and other celestial bodies, can tell long in advance where any one of these bodies will be at a given time. And the same thing may be said of men who, for a long period of time, have studied and noted the course of facts and the connexion of events, for they always know what the future will be; or, if that is putting it too strongly, they know in a majority of cases; or, if that will not be conceded either, then, surely, they sometimes know what the future will be. These and a few other arguments of the same kind for the existence of divination are derived from Fate.
128. “Non est igitur ut mirandum sit ea praesentiri a divinantibus, quae nusquam sint; sunt enim omnia, sed tempore absunt. ut in seminibus vis inest earum rerum, quae ex eis progignuntur, sic in causis conditae sunt res futurae, quas esse futuras aut concitata mens aut soluta somno cernit aut ratio aut coniectura praesentit. ut ei qui solis et lunae reliquorumque siderum ortus, obitus motusque cognorunt, quo quidque tempore eorum futurum sit, multo ante praedicunt, sic, qui cursum rerum eventorumque consequentiam diuturnitate pertractata notaverunt, aut semper aut, si id difficile est, plerumque, quodsi ne id quidem conceditur, non numquam certe, quid futurum sit, intellegunt. haec quidem et quaedam eiusdem modi argumenta, cur sit divinatio, ducuntur a fato.”
129. "Moreover, divination finds another and a positive support in nature, which teaches us how great is the power of the soul when it is divorced from the bodily senses, as it is especially in sleep, ' and in times of frenzy or inspiration. For, as the souls of the gods, without the intervention of eyes or ears or tongue, understand each other and what each one thinks (hence men, even when they offer silent prayers and vows, have no doubt that the gods understand them), so the souls of men, when released by sleep from bodily chains, or when stirred by inspiration and delivered up to their own impulses, see things that they cannot see when they are mingled with the body.
129. “A natura autem alia quaedam ratio est, quae docet quanta sit animi vis seiuncta a corporis sensibus, quod maxime contingit aut dormientibus aut mente permotis. enim deorum animi sine oculis, sine auribus, sine lingua sentiunt inter se, quid quisque sentiat (ex quo fit, ut homines, etiam cum taciti optent quid aut voveant, non dubitent, quin di illud exaudiant), sic animi hominum, cum aut somno soluti vacant corpore aut mente permoti per se ipsi liberi incitati moventur, cernunt ea quae permixti cum corpore animi videre non possunt.”
130. And while it is difficult, perhaps, to apply this principle of nature to explain that kind of divination which we call artificial, yet Posidonius, who digs into the question as deep as one can, thinks that nature gives certain signs of future events. Thus Heraclides of Pontus records that it is the custom of the people of Ceos, once each year, to make a careful observation of the rising of the Dog-star and from such observation to conjecture whether the ensuing year will be healthy or pestilential. For if the star rises dim and, as it were enveloped in a fog, this indicates a thick and heavy atmosphere, which will give off very unwholesome vapours; but if the star appears clear and brilliant, this is a sign that the atmosphere is light and pure and, as a consequence, will be conducive to good health.
130. “hanc quidem rationem naturae difficile est fortasse traducere ad id genus divinationis, quod ex arte profectum dicimus, sed tamen id quoque rimatur, quantum potest, Posidonius. censet in natura signa quaedam rerum futurarum. Ceos accepimus ortum Caniculae diligenter quotannis solere servare coniecturamque capere, ut scribit Ponticus Heraclides, salubrisne an pestilens annus futurus sit. si obscurior et quasi caliginosa stella extiterit, pingue et concretum esse caelum, ut eius adspiratio gravis et pestilens futura sit; sin illustris et perlucida stella apparuerit, significari caelum esse tenue purumque et propterea salubre.”
131. "Again, Democritus expresses the opinion that the ancients acted wisely in providing for the inspection of the entrails of sacrifices; because, as he thinks, the colour and general condition of the entrails are prophetic sometimes of health and sometimes of sickness and sometimes also of whether the fields will be barren or productive. Now, if it is known by observation and experience that these means of divination have their source in nature, it must be that the observations made and records kept for a long period of time have added much to our knowledge of this subject. Hence, that natural philosopher introduced by Pacuvius into his play of Chryses, seems to show very scanty apprehension of the laws of nature when he speaks as follows:The men who know the speech of birds and moreDo learn from other livers than their own—'Twere best to hear, I think, and not to heed.I do not know why this poet makes such a statement when only a few lines further on he says clearly enough:Whate'er the power may be, it animates,Creates, gives form, increase, and nourishmentTo everything; of everything the sire,It takes all things unto itself and hidesWithin its breast; and as from it all thingsArise, likewise to it all things return.Since all things have one and the same and that a common home, and since the human soul has always been and will always be, why, then, should it not be able to understand what effect will follow any cause, and what sign will precede any event? “This,” said Quintus, “is all that I had to say on divination.”
131. “Democritus autem censet sapienter instituisse veteres, ut hostiarum immolatarum inspicerentur exta; quorum ex habitu atque ex colore tum salubritatis, tum pestilentiae signa percipi, non numquam etiam, quae sit vel sterilitas agrorum vel fertilitas futura. si a natura profecta observatio atque usus agnovit, multa afferre potuit dies quae animadvertendo notarentur, ut ille Pacuvianus, qui in Chryse physicus inducitur, minime naturam rerum cognosse videatur:… nam istis qui linguam avium intélleguntplusque éx alieno iécore sapiunt quam éx suo,magis aúdiendum quam auscultandum cénseo.? quaeso, cum ipse paucis interpositis versibus dicas satis luculente:quicquid est hoc, ómnia animat, fórmat, alit, augét, creat,sépelit recipitque ín sese omnia ómniumque idémst pater,índidemque eademque oriuntur de íntegro atque eodem óccidunt.est igitur, cur, cum domus sit omnium una, eaque communis, cumque animi hominum semper fuerint futurique sint, cur ei, quid ex quoque eveniat, et quid quamque rem significet, perspicere non possint?” “habui,” inquit, “de divinatione quae dicerem.”
132. I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:—for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery. When Quintus had finished I remarked, “My dear Quintus, you have come admirably well prepared.”
132. “illa testabor, non me sortilegos neque eos, qui quaestus causa hariolentur, ne psychomantia quidem, quibus Appius, amicus tuus, uti solebat, agnoscere:non habeo denique nauci Marsum augurem;non vicanos haruspices, non de circo astrologos;non Isiacos coniectores, non interpretes sómnium;—non enim sunt ei aut scientia aut arte divini—séd superstitiósi vates ímpudentesque hárioliaút inertes aút insani aut quíbus egestas ímperat,quí sibi semitám non sapiunt, álteri monstránt viam;quíbus divitias póllicentur, áb iis drachumam ipsí petunt.de hÍs divitiis síbi deducant dráchmam, reddant cétera.haec quidem Ennius, qui paucis ante versibus esse deos censet, sed eos non curare opinatur, quid agat humanum genus. autem, qui et curare arbitror et monere etiam ac multa praedicere, levitate, vanitate, malitia exclusa divinationem probo.” cum dixisset Quintus, “tu quidem,” inquam, “paratus, Quinte, venisti … ” mihi multumque et diu cogitanti quanam re possem prodesse quam plurimis, ne quando intermitterem consulere rei publicae, nulla maior occurrebat quam si optimarum artium vias traderem meis civibus;