Mischa Hooker / Cicero
Augustana College
TD 1.19-20
Mischa Hooker / Cicero
- Created on 2021-11-11 18:59:14
- Modified on 2021-11-11 19:06:08
- Translated by Rackham (LCL)
- Aligned by Mischa Hooker
Latin
English
sed haec quidem quae dixi , cor , cerebrum , animam , ignem volgo , reliqua fere singuli . ut multo ante veteres , proxime autem Aristoxenus , musicus idemque philosophus , ipsius corporis intentionem quandam , velut in cantu et fidibus quae harmonia dicitur : sic ex corporis totius natura et figura varios motus cieri tamquam in cantu sonos . Xenocrates animi figuram et quasi corpus negavit esse ullum , numerum dixit esse , cuius vis , ut iam ante Pythagorae visum erat , in natura maxuma esset . eius doctor Plato triplicem finxit animum , cuius principatum , id est rationem , in capite sicut in arce posuit , et duas partes parere voluit , iram et cupiditatem , quas locis disclusit : iram in pectore , cupiditatem subter praecordia locavit .
Now
the
views
I
have
mentioned
,
that
the
soul
is
heart
,
brain
,
life
or
fire
are
those
ordinarily
held
:
the
remaining
views
are
as
a
rule
peculiar
to
individual
thinkers
,
just
as
philosophers
of
old
held
individual
views
long
ago
,
but
nearest
in
date
to
our
time
there
was
Aristoxenus
,
musician
as
well
as
philosopher
,
who
held
the
soul
to
be
a
special
tuning-up
of
the
natural
body
analogous
to
that
which
is
called
harmony
in
vocal
and
instrumental
music
;
answering
to
the
nature
and
conformation
of
the
whole
body
,
vibrations
of
different
kinds
are
produced
just
as
sounds
are
in
vocal
music
:
this
thinker
has
not
gone
outside
the
limits
of
his
own
art
,
but
all
the
same
he
has
made
a
contribution
of
value
,
the
proper
meaning
of
which
had
long
before
been
plainly
stated
by
Plato
.
Xenocrates
denied
that
the
soul
had
form
or
any
substance
,
but
said
that
it
was
number
,
and
the
power
of
number
,
as
had
been
held
by
Pythagoras
long
before
,
was
the
highest
in
nature
.
His
teacher
Plato
imagined
the
soul
to
be
of
three-fold
nature
;
the
sovereign
part
,
that
is
reason
,
he
placed
in
the
head
as
the
citadel
,
and
the
other
two
parts
,
anger
and
desire
,
he
wished
to
be
subservient
,
and
these
he
fixed
in
their
places
,
anger
in
the
breast
and
desire
below
the
diaphragm
.
Jessica Final Project Text
Mischa Hooker / Cicero
- Created on 2021-11-30 20:55:35
- 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 . Principatum autem id dico , quod Graeci ἡγεμονικός vocant , quo nihil in quoque genere nec potest nec debet esse praestantius . Ita necesse est ilkid etiam , in quo sit totius naturae principatus , esse omnium optimum omni- umque rerum potestate dominatuque dignissimum . Videmus autem in partibus mundi ( nihil est enim in omni mundo , quod non pars universi sit ) inesse sensum atque rationem . 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 . Atque etiam mundi ille fervor purior , perlucidior mobiliorque es/ multo ob easque causas aptior ad sensus commovendos quam hic noster calor , quo haec , quae nota nobis sunt , retinentur et vigent . Absurdum igitur est dicere , cum homines bestiaeque hoc calore teneantur et propterea moveantur ac sentiant , mundum esse sine sensu , qui integro et libero et puro eodemque acerrimo et mobilissimo ardore teneatur , praesertim cum is ardor , qui est mundi , non agitatus ab alio neque externo pulsu , sed per se ipse ac sua sponte moveatur . Nam quid potest esse mundo valentius , quod pellat atque moveat
gjcalorem eum , quo ille teneatur ?
gjcalorem eum , quo ille teneatur ?
There
is
therefore
an
element
that
holds
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
.
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
30
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
.
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
.
Moreover that glowing heat of the world is far purer and more brilliant and far more mobile , and therefore more stimulating to the senses , than this warmth of ours by which the things that we know are preserved and vitalized . As therefore man and thesince the world-heat is purer than ours , and is self-moved , and therefore possesses soul ; animals are possessed by this warmth and owe to this their motion and sensation , it is absurd to say than ours , that the world is devoid of sensation , considering that it is possessed by an intense heat that is stainless , free and pure , and also penetrating and mobile in the extreme ; especially as this intense world-heat does not derive its motion from the operation of some other force from outside , but is self-moved and spontaneous in its activity : for how can there be anything more powerful than the world , to impart motion and activity to the warmth by which the world is held together ?
Moreover that glowing heat of the world is far purer and more brilliant and far more mobile , and therefore more stimulating to the senses , than this warmth of ours by which the things that we know are preserved and vitalized . As therefore man and thesince the world-heat is purer than ours , and is self-moved , and therefore possesses soul ; animals are possessed by this warmth and owe to this their motion and sensation , it is absurd to say than ours , that the world is devoid of sensation , considering that it is possessed by an intense heat that is stainless , free and pure , and also penetrating and mobile in the extreme ; especially as this intense world-heat does not derive its motion from the operation of some other force from outside , but is self-moved and spontaneous in its activity : for how can there be anything more powerful than the world , to impart motion and activity to the warmth by which the world is held together ?