International Conference ‘Cicero and Roman Religion/Cicero e a Religião Romana’ EMERJ, Rio de Janeiro 10-12.07.2017 Cicero on Divine and Human Foresight Federico Santangelo (Newcastle) 1. A. Bendlin, ‘Looking Beyond the Civic Compromise: Religious Pluralism in Late Republican Rome’, in E. Bispham-C. Smith (eds.), Religion in Archaic and Republican Rome and Italy: Ev- idence and Experience, Edinburgh 2000, 115-135, 167-171. 2. S. Cole, Cicero and the Rise of Deification, Cambridge 2013. 3. Cic. Man. 29: iam vero uirtuti Cn. Pompei quae potest oratio par inueniri? Quid est quod quisquam aut illo dignum aut uobis nouum aut cuiquam inauditum possit adferre? Neque enim illae sunt solae uirtutes imperatoriae, quae uolgo existimantur,—labor in negotiis, fortitudo in periculis, industria in agendo, celeritas in conficiendo, consilium in prouidiendo: quae tanta sunt in hoc uno, quanta in omnibus reliquis imperatoribus, quos aut uidimus aut audiuimus, non fuerunt (‘Moreover, to the ability of Gnaeus Pompeius what words can be found to do justice? What tribute can anyone pay other than what would be unworthy of him, stale to you and familiar to everybody? For the qualities proper to a general are not only those which are commonly sup- posed to be so—application to duty, courage in danger, thoroughness in operation, rapidity in execution, wisdom in strategy—qualities which are possessed in greater measure by Pompeius alone than by all other generals whom we have seen or heard of., trans LCL). 4. Diuinum consilium: Man. 10 (Cn. Pompei diuino consilio ac singulari uirtute) and 42 (qui ad omnia nostrae memoriae bella conficienda diuino quodam consilio natus esse uideatur). 5. Singularis uirtus: Man. 49 (eximia belli scientia, singularis uirtus, clarissima auctoritas, egregia fortuna), 64 (militaris illa uirtus, quae est in Cn. Pompeio singularis), 68 (est C. Cassius, inte- gritate, uirtute, constantia singulari). 6. Platonic antecedents: Phaed. 84-85; Tim. 39-41 7. The diuinatio of swans: Cic. Tusc. 1.73-74. 8. Divine origins of intellectual abilities (Cic. Tusc. 1.66): his enim in naturis nihil inest, quod uim memoriae, mentis, cogitationis habeat, quod et praeterita teneat et futura prouideat et complecti pos- sit praesentia. quae sola diuina sunt, nec inuenietur umquam, unde ad hominem uenire possint nisi a deo (‘For in these elements [the four Aristotelian ones] there is nothing to possess the power of memory, thought, reflection, nothing capable of retaining the past, or foreseeing the future and grasp- ing the present, and these capacities are nothing but divine; and never will there be found any source from which they can come to men except from God.’). 9. Cic. ND 2.73-74: proximum est, ut doceam deorum prouidentia mundum administrari. magnus sane locus est et a uestris Cotta uexatus, ac nimirum uobiscum omne certamen est. nam uobis Vellei minus notum est, quem ad modum quidque dicatur; uestra enim solum legitis uestra amatis, ceteros causa incognita condemnatis, uelut a te ipso hesterno die dictumst anum fatidicam pronoean a Stoicis induci, id est prouidentiam. quod eo errore dixisti, quia existumas ab is prouidentiam fingi quasi quandam deam singularem, quae mundum omnem gubernet et regat. [74] sed id praecise dicitur: ut, si quis dicat Atheniensium rem publicam consilio regi, desit illud "Arii pagi", sic, cum dicimus proui- dentia mundum administrari, deesse arbitrato "deorum", plene autem et perfecte sic dici existumato, prouidentia deorum mundum administrari, ita salem istum, quo caret uestra natio, in inridendis nobis nolitote consumere, et mercule si me audiatis ne experiamini quidem; non decet non datum est non potestis. (‘Next I have to show that the world is governed by divine providence. This is of course a vast topic; the doctrine is hotly contested by your school, Cotta, and it is they no doubt that are my chief adversaries here. As for you and your friends, Velleius, you scarcely understand the vocabulary of the subject; for you only read your own writings, and are so enamoured of them that you pass