Mischa Hooker / Cicero
Augustana College
Cicero TD 1
Mischa Hooker / Cicero
- Created on 2021-09-09 21:36:46
- Modified on 2021-09-14 22:01:08
- Aligned by Mischa Hooker
Latin
English
Cum defensionum laboribus senatoriisque muneribus aut omnino aut magna ex parte essem aliquando liberatus , rettuli me , Brute , te hortante maxime ad ea studia , quae retenta animo , remissa temporibus , longo intervallo intermissa revocavi .
On
at
last
securing
a
complete
or
at
any
rate
a
considerable
release
from
the
toils
of
advocacy
and
from
my
senatorial
duties
,
I
have
once
more
—
chiefly
,
Brutus
,
on
your
encouragement
—
returned
to
those
studies
,
which
,
though
stored
in
memory
,
had
been
put
aside
through
circumstances
,
and
are
now
revived
after
a
long
interval
of
neglect
.
Cicero TD 2
Mischa Hooker / Cicero
- Created on 2021-09-09 21:58:35
- Aligned by Mischa Hooker
Latin
English
Dic quaeso : num te illa terrent , triceps apud inferos Cerberus , Cocyti fremitus , travectio Acherontis , ' mento summam aquam attingens enectus siti ' Tantalus ? tum illud , quod ' Sisyphus versat saxum sudans nitendo neque proficit hilum ? ' fortasse etiam inexorabiles iudices , Minos et Rhadamanthus ? apud quos nec te L . Crassus defendet nec M . Antonius nec , quoniam apud Graecos iudices res agetur , poteris adhibere Demosthenen ; tibi ipsi pro te erit maxima corona causa dicenda . haec fortasse metuis et idcirco mortem censes esse sempiternum malum .
Tell
me
,
I
beseech
you
,
are
you
afraid
of
the
three-headed
Cerberus
in
the
shades
below
,
and
the
roaring
waves
of
Cocytus
,
and
the
passage
over
Acheron
,
and
Tantalus
expiring
with
thirst
,
while
the
water
touches
his
chin
;
and
Sisyphus
,
Who
sweats
with
arduous
toil
in
vain
The
steepy
summit
of
the
mount
to
gain
?
Perhaps
,
too
,
you
dread
the
inexorable
judges
,
Minos
and
Rhadamanthus
;
before
whom
neither
L
.
Crassus
nor
M
.
Antonius
can
defend
you
;
and
where
,
since
the
cause
lies
before
Grecian
judges
,
you
will
not
even
be
able
to
employ
Demosthenes
;
but
you
must
plead
for
yourself
before
a
very
great
assembly
.
These
things
perhaps
you
dread
,
and
therefore
look
on
death
as
an
eternal
evil
.
DND 2.29a
Mischa Hooker / Cicero
- Created on 2021-09-16 21:45:43
- Modified on 2021-09-29 19:54:51
- Translated by Rackham (LCL)
- Aligned by Mischa Hooker
Latin
English
Natura est igitur quae contineat mundum omnem eumque tueatur , et ea quidem non sine sensu atque ratione ; omnem enim naturam necesse est quae non solitaria sit neque simplex sed cum alio iuncta atque conexa habere aliquem in se principatum , ut in homine mentem , in belua quiddam simile mentis unde oriantur rerum adpetitus ; in arborum autem et earum rerum quae gignuntur e terra radicibus inesse principatus putatur .
There
is
therefore
an
element
that
holds
a
the
whole
world
together
and
preserves
it
,
and
this
an
element
possessed
of
sensation
and
reason
;
since
every
natural
object
that
is
not
a
homogeneous
and
simple
substance
but
a
complex
and
composite
one
must
contain
within
it
some
ruling
principle
,
for
example
in
man
the
intelligence
,
in
the
lower
animals
something
resembling
intelligence
that
is
the
source
of
appetition
.
With
trees
and
plants
the
ruling
principle
is
believed
to
be
located
in
the
roots
.
DND 2.29b-30a
Mischa Hooker / Cicero
- Created on 2021-09-21 21:04:51
- Modified on 2021-09-29 19:54:58
- Translated by Rackham (LCL)
- Aligned by Mischa Hooker
Latin
English
Principatum autem id dico quod Graeci ἡγεμονικόν vocant , quo nihil in quoque genere nec potest nec debet esse praestantius ; ita necesse est illud etiam in quo sit totius naturae principatus esse omnium optimum omniumque rerum potestate dominatuque dignissimum . Videmus autem in partibus mundi ( nihil est enim in omni mundo quod non pars universi sit ) inesse sensum atque rationem .
I
use
the
term
‘ruling
principle’
as
the
equivalent
of
the
Greek
hēgemonikon
,
meaning
that
part
of
anything
which
must
and
ought
to
have
supremacy
in
a
thing
of
that
sort
.
Thus
it
follows
that
the
element
which
contains
the
ruling
principle
of
the
whole
of
nature
must
also
be
the
most
excellent
of
all
things
and
the
most
deserving
of
authority
and
sovereignty
over
all
things
.
Now
we
observe
that
the
parts
of
the
world
(
and
nothing
exists
in
all
the
world
which
is
not
a
part
of
the
whole
world
)
possess
sensation
and
reason
.
DND 2.30b
Mischa Hooker / Cicero
- Created on 2021-09-21 21:06:25
- Modified on 2021-09-29 19:57:05
- Translated by Rackham (LCL)
- Aligned by Mischa Hooker
Latin
English
In ea parte igitur in qua mundi inest principatus haec inesse necesse est , et acriora quidem atque maiora . Quocirca sapientem esse mundum necesse est , naturamque eam quae res omnes conplexa teneat perfectione rationis excellere , eoque deum esse mundum omnemque vim mundi natura divina contineri .
Therefore
it
follows
that
that
part
which
contains
the
ruling
principle
of
the
world
must
necessarily
possess
sensation
and
reason
,
and
these
in
a
more
intense
and
higher
form
.
Hence
it
follows
that
the
world
possesses
wisdom
,
and
that
the
element
which
holds
all
things
in
its
embrace
is
pre-eminently
and
perfectly
rational
,
and
therefore
that
the
world
is
god
,
and
all
the
forces
of
the
world
are
held
together
by
the
divine
nature
.
DND 1.49a
Mischa Hooker / Cicero
- Created on 2021-09-29 21:09:54
- Modified on 2021-09-29 21:10:28
- Translated by Yonge; Walsh
- Aligned by Mischa Hooker
Latin
English
English
Haec quamquam et inventa sunt acutius et dicta subtilius ab Epicuro , quam ut quivis ea possit agnoscere , tamen fretus intellegentia vestra dissero brevius , quam causa desiderat .
Though these distinctions were more acutely devised and more artfully expressed by Epicurus than any common capacity can comprehend ; yet , depending on your understanding , I shall be more brief on the subject than otherwise I should be .
Epicurus ' researches were too penetrating , and his explanations too subtle , to be grasped by any Tom , Dick , or Harry , but I rely on the intelligence of my audience here in offering this explanation , which is more succinct than the theme demands .
DND 1.49b
Mischa Hooker / Cicero
- Created on 2021-09-29 21:15:07
- Modified on 2021-10-05 22:03:00
- Translated by Yonge; Walsh
- Aligned by Mischa Hooker
Latin
English
English
Epicurus autem , qui res occultas et penitus abditas non modo videat animo , sed etiam sic tractet ut manu , docet eam esse vim et naturam deorum , ut primum non sensu , sed mente cernatur , nec soliditate quadam nec ad numerum , ut ea , quae ille propter firmitatem steremnia appellat , sed imaginibus similitudine et transitione perceptis , cum infinita simillumarum imaginum species ex innumerabilibus individuis existat et ad deos adfluat , cum maximis voluptatibus in eas imagines mentem intentam infixamque nostram intellegentiam capere , quae sit et beata natura et aeterna .
Epicurus , who not only discovered and understood the occult and almost hidden secrets of nature , but explained them with ease , teaches that the power and nature of the Gods is not to be discerned by the senses , but by the mind ; nor are they to be considered bodies of any solidity , or reduceable to number , like those things which , because of their firmness , he calls Στερέμνια ; but as images , perceived by similitude and transition . As infinite kinds of those images result from innumerable individuals , and centre in the Gods , our minds and understanding are directed towards and fixed with the greatest delight on them , in order to comprehend what that happy and eternal essence is .
By virtue of his mental outlook and practical handling of things hidden and deeply buried , Epicurus teaches that the vital nature of the gods is such that it is first perceptible not to the senses , but to the mind ; and not in substance or in measurable identity , like the things which he calls solid bodies because they are substantial . Rather , an infinite appearance of very similar images formed out of innumerable atoms arises , and flows towards the gods . Our minds focus and latch on to these images with the greatest sensations of pleasure ; thus they obtain an understanding of what a blessed and eternal being is .
DND 1.50a
Mischa Hooker / Cicero
- Created on 2021-09-29 21:17:36
- Translated by Yonge; Walsh
- Aligned by Mischa Hooker
Latin
English
English
Summa vero vis infinitatis et magna ac diligenti contemplatione dignissima est . In qua intellegi necesse est eam esse naturam , ut omnia omnibus paribus paria respondeant ; hanc isonomian appellat Epicurus , id est aequabilem tributionem . Ex hac igitur illud efficitur , si mortalium tanta multitudo sit , esse inmortalium non minorem , et si , quae interimant , innumerabilia sint , etiam ea , quae conservent infinita esse debere .
Surely the mighty power of the Infinite Being is most worthy our great and earnest contemplation ; the nature of which we must necessarily understand to be such that everything in it is made to correspond completely to some other answering part . This is called by Epicurus ἰσονομία ; that is to say , an equal distribution or even disposition of things . From hence he draws this inference ; that , as there is such a vast multitude of mortals , there cannot be a less number of immortals ; and if those which perish are innumerable , those which are preserved ought also to be countless .
The significance of the infinity just mentioned is supremely important , and repays close and careful scrutiny . We must grasp that its nature is such that there is an exact balance in all creation — what Epicurus calls isonomia or equal distribution . What follows from this principle is that if there is a specific quantity of mortal creatures , the tally of immortals is no fewer ; and again , if the destructive elements in the world are countless , the forces of conservation must likewise be infinite .
DND 1.50b-51
Mischa Hooker / Cicero
- Created on 2021-09-29 21:19:10
- Modified on 2021-09-29 21:20:02
- Translated by Yonge; Walsh
- Aligned by Mischa Hooker
Latin
English
English
Et quaerere a nobis , Balbe , soletis , quae vita deorum sit quaeque ab is degatur aetas . Ea videlicet , qua nihil beatius , nihil omnibus bonis affluentius cogitari potest . Nihil enim agit , nullis occupationibus est inplicatus , nulla opera molitur , sua sapientia et virtute gaudet , habet exploratum fore se semper cum in maximis tum in aeternis voluptatibus .
Your sect , Balbus , frequently ask us how the Gods live , and how they pass their time ? Their life is the most happy , and the most abounding with all kinds of blessings , which can be conceived . They do nothing . They are embarrassed with no business ; nor do they perform any work . They rejoice in the possession of their own wisdom and virtue . They are satisfied that they shall ever enjoy the fulness of eternal pleasures .
Another enquiry , Balbus , which you Stoics often make , concerns the nature of the gods ' life , how they spend their days . Well , their life is such that nothing imaginable is more blessed , more abounding in all good things . The god is wholly inactive ; he has no round of tasks to perform , and no structures to set up . He takes pleasure in his own wisdom and virtue , utterly certain that he will be perennially surrounded by the greatest and most abiding pleasures .
TD 1.19
Mischa Hooker / Cicero
- Created on 2021-11-11 18:56:55
- Translated by Rackham (LCL)
- Aligned by Mischa Hooker
Latin
English
Empedocles animum esse censet cordi suffusum sanguinem ; aliis pars quaedam cerebri visa est animi principatum tenere ; aliis nec cor ipsum placet nec cerebri quandam partem esse animum , sed alii in corde , alii in cerebro dixerunt animi esse sedem et locum ; animum autem alii animam , ut fere nostri declarat nomen : nam et agere animam et efflare dicimus et animosos et bene animatos et ex animi sententia ; ipse autem animus ab anima dictus est ; Zenoni Stoico animus ignis videtur .
Empedocles
holds
that
the
soul
is
blood
permeating
the
heart
:
others
thought
that
a
particular
part
of
the
brain
had
claim
to
the
primacy
of
soul
;
others
do
not
regard
the
actual
heart
or
a
particular
portion
of
the
brain
as
being
the
soul
,
but
some
of
them
have
said
that
the
heart
is
the
local
habitation
of
the
soul
,
whilst
others
place
it
in
the
brain
;
others
however
identify
soul
and
breath
as
we
Romans
practically
do
—
the
name
explains
this
,
for
we
speak
of
"
giving
up
the
ghost
"
and
"
expiring
"
and
of
"
spirited
people
"
and
"
people
of
good
spirit
"
and
"
to
the
best
of
one’s
belief
"
;
moreover
the
actual
word
for
"
soul
"
has
come
from
the
word
for
"
breath
"
in
Latin
;
—
Zeno
the
Stoic
holds
the
soul
to
be
fire
.