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M. Tullius Cicero of the Nature of the Gods

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M. Tullius Cicero of the Nature of the Gods (lass TA q>ZO% Rnnk .1) 4"F 7 l«£9 M. TULLIUS CICERO or THE NATURE OF THE GODS IN THREE BOOKS. / PRINTED BY D. A. TAT.BOYS, OXFORD. v/ M. TULLIUS CICERO OF THE NATURE OF THE GODS, TRANSLATED, WITH NOTES CRITICAL, PHILOSOPHICAL, AND EXPLANATORY, BY THOMAS FRANCKLIN, D.D. — x TO WHICH IS ADDED AN INQUIRY INTO THE ASTRONOMY AND ANATOMY OF THE ANCIENTS, LONDON: WILLIAM PICKERING. MDCCCXXIX. ^ Q PREFACE. IN the following books the reader is presented with the doctrines of three of the most con- siderable sects among the ancients, concerning one of the nicest subjects of human inquiry, the nature of the divine essence; in which three illustrious persons are introduced speak- ing each in defence of his own favourite sect. The dispute is carried on with a mixture of gravity and raillery ; and though all the argu- ments on either side will not bear the test of unprejudiced reason, yet some of them are strong and persuasive ; and even those passages (and some such there are) which are almost ridiculously weak, are not without their advan- tages to the reader ; for the knowledge of many ancient Roman customs, of great part of the theology and mythology of the ancients, and many curious pieces of history, are handed down to us, though introduced with a super- stitious regard to the traditions and religious rites and ceremonies of their ancestors. In this work we have no trivial specimen of the astronomical and anatomical learning of the ancients. To say anything in commendation of our great author, would be more a proof of my own folly than of his extraordinary worth ; for num- bers among the unlearned, in all nations where ii PREFACE. learning has any footing, have heard enough of Cicero to be desirous of seeing what such an exalted genius can say on any subject. As we have in these kingdoms many specu- lative persons who are strangers to the learned languages, I have, on their account, left no passage unexplained, which would otherwise remain obscure to them. One design of my notes is to guard the mind against superstition, and to prepare it for a fair inquiry into truth, without any partial attachment to principles founded only on education and custom. I have consulted all the various readings, and chose those which seemed most rational to me. I have endeavoured, in my translation, to preserve Tully's manner of writing, not depart- ing from it even in that particular, which has been imputed to him by some as a fault, the prolixity of his periods ; for there is generally such a pressing occasion for that prolixity, that the connection of the argument would be broke without it ; and to depart from it would be to depart from Cicero's manner of writing. As I have in my notes prevented the neces- sity of a long preface, I shall no longer detain the reader from an entertainment prepared for him, near two thousand years ago, by one of the greatest of the ancient Romans, a person of consular dignity, and the friend of Atticus and Brutus. CICERO ON THE NATURE OF THE GODS book I. AS there are many branches of philosophy not yet sufficiently explained, the question concerning the na- ture of the gods is, as you very well know, Brutus, particularly difficult and obscure ; a subject most wor- thy the inquiry of the mind, and necessary towards modelling religion; concerning which the opinions of the learned are so many, and so different from each other, that a strong argument may be advanced a towards proving, that ignorance is the cause, or ori- tt Some read scientiam, and some inscientiam, the latter of which is pre- ferred by some of the best editors and commentators ; and Cicero, in his first book de Divinatione, makes ignorance the original of philosophy. I doubt not but inscientiam is the right reading, for the reasons which I have al- ready given, and because it is better than scientiam. To say that know- ledge is the original of philosophy, is the same as to say that philosophy is the original of philosophy ; for philosophy consists in knowledge; that is, in knowing facts, and how to separate truth from falsehood. It is igno- rance, therefore, that incites men (such men as are by nature formed and inclined to philosophise) to inquire after those useful truths to which they are strangers ; as other wants press men to procure what is necessary for them. B ; 2 OF THE NATURE book i. ginal, of philosophy; and that the Academics b are prudent in refusing, their assent to things uncertain for what is more unbecoming a wise man than to judge rashly ? or what rashness so unworthy the gravity and stability of a philosopher as to conceive wrongly, or to defend absolutely, what he has not thoroughly ex- amined, and does not clearly comprehend ? In this question many have maintained (which is most likely, and to which opinion, if we follow nature, we are all directed) that there are gods. Protagoras c d doubted there were any. Diagoras Melius , and Theodorus e of Cyrene, entirely believed there are none. b The followers of Plato were called Academics, from Academus, who had a place of resort in a grove near Athens ; which was, from the possessor called the Academy ; and here Plato instructed his disciples in his of it, — principles of philosophy. 'Amdrjfiia, ciirb t'ivoq rjpwog bvofiaBiv ' AnaSt- fiov. Diog. Laert. in his life of Plato. c There were three philosophers of this name ; one, says Diogenes Laer- tius, was an astrologer, and one a Stoic. The person whom Cicero here speaks of, was neither the astrologer nor Stoic. He begun a treatise with these words : Hspl fxtv Qedv ovk £%oj eLSsvai, (.'iff wg elaiv, eW wg ovk tioiv, 7ro\Xtt yap ra KwiXvovra sidsvai, i)Ti adrjXoTrjg, icai fipaxvg ojv 6 jSt'oc tov av- 6pu)7rov. Concerning the gods, I am unable to arrive at any knowledge whether there are any or not ; for there are many impediments to our know- ledge, the uncertainty, in particular, and the shortness of human life. This passage of Protagoras is quoted by Diogenes Laertius; and we are told by the same author, that the Athenians banished Protagoras for this beginning of his treatise, and burnt his books in the market-place ; from which we see that restraint to freedom of debate is not peculiar to Christian countries but wherever it is, it is equally an offence to truth, and an obstruction to the discovery of it. Cicero speaks afterwards of Protagoras being banished, and his books burnt. d Diagoras is mentioned by Hesychius the Milesian, in his book of learned men, as a disciple of Democritus, who bought him from slavery because of the genius he discovered in him. He was called the impious, says the same author. Democritus who bought Diagoras was not the great Democritus the Milesian. e Diogenes Laertius, in his life of Aiistippus, says that Theodorus was for book r. OF THE GODS. 3 They who have affirmed that there are gods, have such variety of sentiments and such dissensions amongst them, that it would be tiresome to enumerate their opinions ; for they give us many relations of the forms of the gods, of their places of abode, and of the em- ployment of their lives. These are the heads on which philosophers chiefly differ. But the most considerable part of the dispute is, whether they are wholly inactive; that is, quite indolent, and free from all care and admi- nistration of affairs ; or, on the contrary, whether all things were made and constituted by them from the beginning ; and whether they will continue to be actu- ated and governed by them to eternity. Here is the great point in debate ; and unless this be decided, man- kind must necessarily remain in the greatest of errors, and ignorant of what is most important to be known. Some philosophers, both ancient and modern, con- ceived that the gods take not the least cognizance of human affairs. If their doctrine is true, of what avail is piety, sanctity, or religion ? for these are pure and chaste offices of devotion to the divinity of the gods, admitting the gods take notice of them, and that man- kind receives any benefit from the immortal beings. But if the gods neither can nor will help us; if they take no care of us, nor regard our actions ; and if man- kind can receive no advantage from them ; why do we pay any adoration, any honours, or prefer any prayers f to them ? Piety, like the other virtues, cannot consist in eradicating all the notions of gods. The reader must observe that they were not only notions of a multiplicity of gods, which are here to be under- stood, but of Deity itself. f Cicero exerts more of the orator in this passage than the philosopher. This is only declaiming, not reasoning, against the Epicureans. If they B 2 4 OF THE NATURE book i. dissimulation: and without piety, neither sanctity nor religion ean be supported ; the destruction of which must be attended with great confusion and a life of g trouble ; and I do not know , if we cast off piety h towards the gods, but that faith , society, and that most excellent of all virtues, justice, may be likewise destroyed. There are other philosophers, and those truly great and illustrious, who conceive the whole world to be directed and governed by the will and wisdom of the gods ; nor do they stop here, but conceive likewise that the deities consult and provide for the preservation of mankind.
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